
Class 

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COPYRIGHT DEPOSIT. 



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The morning light of Science shines 
On all the old prophetic lines; 
We break the mystic seals of old, 
We read their symbols manifold; 
For modern Science holds the keys 
Of nature's threefold mysteries. 
The measuring reed of Hebrew seer, 
The Branch of Israel's House is here; 
That Law within the human mind 
Which all the sages sought to find; 
That Sun, whose twelvefold rays shall bless 
The endless reign of righteousness. 




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Published by the School of Culture, 
17 Tribune Building. 



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THE BOOK OF LIFE. 



Genesis.— Origin of Worlds— Ages of the Earth— The Solar Sys- 
tem—Stellar Movements. 

Chapter First.— Historic Evolution— First Races of Men— 
The Seven Civilizations. 

Chapter Second.— Physical Life of Man— Functions of the 
Body— Types of Life— The Brain, 

Chapter Third.— The Trinity in Man— Sacred Numbers— Lo- 
cation of Faculties. 

Chapter Fourth.— Celestial Mechanics— Geometry of theBiain 
—Law of the Ellipse— Laws of Beauty. 

Chapter Fifth.— Crown of Life— Waves of the Forces— Spirit 
and Matter— Spiritual Spheres and Influences. 

Chapter Sixth.— Law of Responses— Polarity of Faculties- 
Spheres of Contrast —Laws of Gesture. 

Chapter Seventh.— Phases of Life— Personal and National 
Life— Evolution of Society. 

Chapter Eighth.— Social Life of Man— Structure and Plan of 
Society — Basic Laws and Constitution. 

Chapter Ninth.— Seven Seals of Truth— Doctrines of Religion 
—New Jerusalem- -Tree of Life— The Messiah and Israel.- 

Chapter Tenth.— Universal Synthesis -Laws of the Universe 
— Logic and Science- Universal Language. 

Chapter Eleventh.— Integral Education— Methods of Culture 
—The School, College and University, 

Chapter Twelfth.— The New Earth— The New Covenant- 
Marriage, the Home and the Temple— Costume— Sym- 
phonies of Sense and Soul Destiny of Nations. 

Copyrighted by the Author, 1884. 
Final revision, 6240, A. M.; first planned, 6216, A, M. 



Chicago: Press of J. L. Regan & Co. 



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life 














6 THE BOOK OF LIFE. 

The Design. Man is the crowning form in the great 
scale of earthly existence. The twelve laws which rule 
his mind and body constitute a perfect system of Human 
Life. They solve all the great problems which concern 
the present happiness and the future destiny of man. 
And they bring all this within the range of such scientific 
proof as can be understood alike by all persons. 

In the work of life, the mind and the body perpetually 
respond to each other. They are higher and lower parts 
of the same scale of harmonies. We must study the 
structure of the body in order to understand the wonder- 
ful mechanism of the mind. And the body itself rests 
upon the earth. Its growth and perfection depend upon 
the fruits of the field, the climate, the soil, and other ter- 
restrial forces. So that in turn we must read the fossil- 
written record of the earth's geologic ages in order to 
learn its many steps of preparation for the noble advent 
and life of man. Hence in this Book we first sketch the 
genesis of the earth and the heavens, by which man is 
surrounded. We then examine the physical structure of 
man, as a basis from which we consider his mental life as 
an individual, and the collective life of communities and 
nations. 

This science gathers the rich harvest from many cen- 
turies of human culture. Among all civilized nations of 
past times we may find fragments of the truths which are 
united under the light of these twelve laws into one clear 
and practical system. But these fragments were imprac- 
tical, they could not be applied in actual life, until the 
uniting laws were discovered. They have been elaborated 
by the work of many masters of thought. 

The Author of this Book occupied twenty-six years of 
close and careful labor in working out the details and 
demonstrations of these laws, and in comparing the 
immense mass of facts upon which they rest. The reader 
may be assured that at no point has the author neglected 
to use any knowledge which was accessible to historical 
research or to scientific experiment. 

Although much of the work consists of discoveries 



THE TWELVE LAWS. 



"*! 










8 THE BOOK OF LIFE. 

which are original with the author, yet the reader 
will find in the Analytic Index a few hundred out of the 
many references which might be given to eminent author- 
ities which were consulted in its preparation. From the 
beginning to the end of the Book, the abundant engrav- 
ings and the numerous tables will make the pathway of 
the student clear and attractive. 

Genesis of Worlds. The universe is ruled by one 
system of laws. The same forces shaped the minute 
cells and the far-sweeping stars. The earth began its 
career as a revolving sphere of cosmic gas and dust, 
about thirty thousand miles in diameter. At the center 
of this great sphere was the place of least mechanical 
movement and disturbance. And it was here that the 
work of solidification commenced. 

The cosmic dust and gas entered into new chemical 
unions, and these became centers for gathering and con- 
densing the surrounding material. This process went on 
until the earth-sphere was reduced to a globe eight thou- 
sand miles in diameter. As a mass it was solid, but in 
many parts of its interior were long lava-pools of molten 
matter. These were the result of chemical action, and 
many of them were hundreds of miles in length. Some 
of these still remain as the source of earthquakes and 
volcanoes. 

A few substances were all that nature required to work 
those mighty changes in the primitive world. Oxygen 
forms forty-five per cent, or nearly one-half of the earth's 
crust, and this gas also constitutes eight-ninths of its 
mass of waters, and one-fifth of its enveloping atmos- 
phere. In the air, the other four-fifths is Nitrogen, and 
this gas also plays an important part in the composition 
of rocks and of animal bodies. Hydrogen forms one- 
ninth of water. Calcium is the base of the extensive lime- 
rocks of the Silurian and other geological formations. 
Aluminum exists extensively in clays and other rocks. 
Silicon forms the vast masses of granite, gneiss and sand- 
stones. Carbon is the great base not only of the coal 
beds, but also of animal and plant structures. Iron, 



AGES OF THE EARTH. 9 

copper, gold, silver, mercury, tin, lead, zinc, and a few 
other useful elements, exist in comparatively small 
quantities. 

Seven great forces were concerned in those vast move- 
ments of early creation. Gravity marked elliptic orbits 
for the path of worlds. Electricity and magnetism polar- 
ized and thus rotated these worlds on their axes. Chemic 
force, heat, and light built up the solid rocks and arranged 
their wide spread layers. And the vital force crowded 
the sea and land with the myriad tribes of animal and 
plant life. These forces held the same relations to each 
other then as now. No new forces were either brought 
into existence or destroyed. The materials which were 
used had always existed in one form or another. For 
Matter, Ether, and Spirit, alike possess eternal forces. 

After the general surface was formed, vast areas of the 
primitive rocks were thrown up during the early periods. 
The materials of these were afterward worn down by the 
action of water, heat and the atmosphere. Nearly the 
entire surface of the earth was covered with water, and 
the sediment deposited in this formed the larger part of 
all the rocks known to us. The layers formed at the 
bottom of the sea in this way, were afterward elevated 
above its surface, often to be worn down again and form 
new layers or strata. However vast the mountain ridges 
may seem, yet they are only lifted above the regular curve 
of the earth about the one-fourth part of the known thick- 
ness of the stratified rocks. This is a very slight flexure 
when compared with the size of the earth. 

While the process of formation over some areas was 
thus going on for centuries, other surfaces were at the 
same time above the water, and were accumulating noth- 
ing. Their hard minerals were simply crumbling into 
soils under the influence of heat and moisture. So that 
we do not find any one system of rocks existing in every 
part of the earth. 

Many strata have been upheaved, dislocated, broken, 
contorted, and even quite inverted. The edges of the 
layers are thus in many places exposed, and we may walk 



10 



THE BOOK OF LIFE. 



over them and measure their thickness. Were all of the 
formations to be found in one place, and we could there 
cut a slice out of the earth, thirty or forty miles deep, we 
should find the various rocky strata arranged as shown 
in the first engraving of this chapter. 

Beneath the stratified rocks are others which are 
unstratified. The latter were the oldest and formed the 
principal materials from which the others were produced. 
The unstratified rocks are chiefly granite, seven ite, 
porphyry, greenstone, basalt, trachyte, amygdaloid, and 
modern lavas. 

The stratified rocks themselves form two classes. The 
lowest of these two classes contain no traces of ever hav- 
ing supported life. These include gniess, mica-slates 
clay-slates, hornblende slate, talcose slate, quartz rock, 
sandstones, conglomerates, and limestones. 

Seven Ages of the Earth. The higher class of 
stratified rocks are distinguished by containing fossils or 
the remains of animals and plants which have turned to 
stone. These remains were imbedded in the rocks while 
yet they were in a soft state as mud or sand. These 
strata embrace the Silurian, Devonian or Old Red Sand- 
stone, the Coal-period, Permian, Oolitic, Cretaceous, Ter- 
tiary, Drift, and Alluvium. Each of these systems is 
supposed to include all those strata which were formed 
while the conditions over the earth were essentially the 
same. 

We may quite as properly classify these formations 
according to the kinds of life which predominated in each 
one. This will give us the same divisions as before, 
except that the Permian, Oolitic and Cretaceous are 
grouped together as the age of Reptiles, and the Drift 
and Alluvium as the age of Man. We will then have 
seven ages; the Azoic or lifeless age, the age of Molluscs, 
of Fishes, Plants, Reptiles, Mammals, and of Man. These 
are shown on the left side of the engraving, as so many 
ascending steps in the pathway of organic life. 

From the age of molluscs up to that of man, the 
climate, the atmosphere, and the soil, were constantly 



GEOLOGIC HISTORY. 11 

becoming more perfect, or better adapted to sustain the 
higher types of life. And through all of these ages there 
was a steady and resistless march of organic life toward 
more perfect forms. This is the most important law yet 
established in regard to the evolution of the earth. And 
it rests securely upon an immense array of carefully 
observed and collated facts. 

The great branches of the animal kingdom were repre- 
sented in the age of molluscs. But the higher types were 
there only in their lowest classes. For example, the first 
vertebrates were fishes, and not until comparatively 
recent ages do we find mammals, the highest class in this 
division. 

It was a great change from the burning rocks of the 
granitic period to the wide seas in which the slates were 
deposited. Very different from this, again, were the 
many low islands and shallow seas of the silurian age, 
when life became possible for the first time. The ani- 
mals and plants were then all marine. Countless molluscs 
swarmed in the ocean, with a few radiates, articulates, 
and, toward the end of the period, some fishes. 

In the Devonian period, the aspect of the earth had not 
greatly changed. The area of the land was somewhat 
more extended, and its altitude was greater. Fishes 
were then the dominant life of the seas, and they perhaps 
reached as high forms as they ever have since. 

The age of plants, or Coal period, seems like a transi- 
tion to more modern conditions of life. Most of the 
lands were still low, if not marshy, and covered with 
luxuriant vegetation. Gigantic ferns, thirty feet high, 
calamites and mosses of proportionate size, were among 
the forms which marked this great era of plant life. 
Their almost incredible abundance may be judged from 
the depth and extent of the coal beds which were formed 
from these plants. In some places, single beds of coal 
are fifty feet in thickness. 

Until the coal age, the hot and dank atmosphere had 
contained an excess of carbonic oxide, a gas noxious to 
the higher animals. Hence no mammals and birds had 



12 THE BOOK OF LIFE. 

yet appeared. This excess of carbonic oxide was trans- 
formed into the solid plant-tissues of the coal period. 
The lurid air was now purified, it was fit to be breathed 
and to transmit the rays of the sun. The orb of day was 
scarcely visible before this period. 

The age of Rep tiles was now ushered in, and they 
were represented by the gigantic saurians, the iguana- 
don, a lizard thirty feet in length, with the ichthyosaurs, 
plesiosaurs, and their congeners. In this period also we 
find the first traces of birds. 

In the Tertiary period the continents had assumed 
nearly their present outlines, and the huge mammals 
of that "age, the mastodon, elephant, and dinotherium, 
roamed through forests and along rivers like those which 
meet our eyes to-day. 

The Alluvian and Drift succeeded the tertiary. The 
rich deposits of soil along river-beds, and the accumu- 
lated vegetable mold on extensive plains, had prepared 
the fair earth for the abode of man. 

The earliest ages of the earth witnessed the most vio- 
lent storms and convulsions of nature. Bains came in 
torrents and floods. The uplifted rocks and hills were 
worn down far more rapidly than at the present time. 
We can discover very easily the successive order in 
which the layers of rock were formed. But it is far more 
difficult for science to decide upon the amount of time 
required for their formation. Science would now assign 
one solar cycle of 1040 years to each of the great geologic 
ages. Six thousand years, or six creative days, elapsed 
from the first appearance of life on the earth to the time 
when the Adami, the lords of the seas and the land, could 
appear and assume dominion. 

At the ijresent time, the deposits of sediment at the 
mouth of rivers are sufficiently rapid to account for the 
depth of all the geologic formations. Some of these 
deposits or deltas are hundreds of miles in extent, but 
many of them only cover limited areas. In the earliest 
periods of the earth's history the washiDgs of the sea 
shores had an immense and widespread influence in 



SOLAR SYSTEM. 13 

these deposits. The matter from which the earth was at 
first formed was gathered from the cosmic matter which 
exists everywhere in the interstellar spaces. 

Such is the account which science is now able to give 
of the steps of creation. Its main features agree with 
that account which Moses revised from the old Chaldean 
tablets. The latter probably date back to 2000 years 
B. C, or nearly five hundred years before the era of 
Moses. These tablets themselves profess to be records 
of early traditions. Neither of these two accounts pro- 
fesses to have been given by direct inspiration. 

Cosmic Motion. Our highest admiration is excited 
when we contemplate the mechanism of the heavens. 
The uncounted worlds of space move swiftly around 
their grand orbits in virtue of the simple attractive and 
repulsive forces which are inherent in each atom of 
matter. 

This gravitic force acts according to the law that every 
body in the universe tends toward every other one with a 
force which is directly as the quantity of matter, and 
inversely as the square of the distance. This law is a 
mathematical necessity from the fact that every force 
radiates in all directions from the point of emission. At 
a distance of four feet the force would be spread over a 
surface sixteen times greater than at one foot. And the 
amount of force exerted on a given surface would of 
course be sixteen times less. 

The sun constantly pours forth the radiant floods of 
Light, Heat, and Chemic force which illumine and vivify 
his attendant worlds. And between these worlds there 
is a constant interchange of these three great forces. In 
our opening chart of the Earth and the Heavens, these 
are represented by the dotted lines as seven streams, cen- 
tering upon the temple. The arrows indicate that the 
currents are flowing in both directions. 

The Solar System. The earth on which we live 
is one member in a family of worlds which form the solar 
system. This family consists of eight Primary Planets, 
twenty-three or four Secondary planets or moons, and a 



14 THE BOOK OF LIFE. 

large number of very small planets or asteroids. One 
hundred and eighty of these have been already discov- 
ered. A number of comets also belong to our system 
and have regular orbits. 

The sun and planets are not perfect spheres in form, 
being slightly flattened at the poles. The difference in 
the two diameters in the case of the earth is about 
twenty-six miles. 

The planets and comets revolve around the sun as 
their common center, the time of revolution in each case 
constituting the year of the planet. These times are 
given in the following table, together with the magni- 
tudes of the planets, their mean distances from the sun, 
and their relative sizes as compared with the earth. 
Ceres is the only asteroid given in the table, and our 
moon is the only satellite given. 

Our opening chart represents the solar system and 
marks the orbits of the planets, but without any attempt 
to show their relative magnitudes and distances from the 
eun. These could not be shown without using a chart 
many feet in diameter. 

TABLE OF THE SOLAR SYSTEM, 

Diameter Volume, the Mean distance Revolution 

in miles. earth baing 1. from the sun. in its orbit. 

The Sun.. 860,000 1,300,000... . 

Mercury.. 2,950 1-19.... 36,000,000.. 87 d. 23 h. Urn. 

Venus.... 7,800 9-10.... 66,000,000.. 7 & months. 

Earth 7,912 1____ 91,000,000.. 1 year. * 

Mars 4.500 1-6.... 139,000,000.. 1 y. 10 m. 21 d. 

Ceres 160 265,000,000.. 4 l / 2 years. 

Jupiter... 89,000 1,400.... 476,000,000.. 12 years. 

Saturn... 79,000 1,000.... 872,000,000.. 29 years. 

Uranus... 35,000. 88.... 1754,000,000.. 84 y. 3 m. 

Neptune.. 31.000 60.... 2746,000,000.. 164 y. 6 m. 

Our Moon 2,153 1-49.... 91,000,000.. 29d. 12h, 44m. 3s. 

A mere inspection of this table must impress us with 
the vast dimensions of our solar system as compared with 
distances on this earth. We can travel around the earth, 
twenty-four thousand miles. This is the longest distance 
which we can directly realize through the senses. Compar- 
ing this distance with the diameter of the solar system. 



PLANETARY MOTION. 15 

the latter is two hundred and twenty-four times greater. 
And yet the solar system itself dwindles into a mere 
speck if we compare it with the uncounted system of 
worlds which fill the realms of space. 

Satellites. The earth has one moon or satellite, Ju- 
piter has four, Saturn eight, Uranus four, and Neptune 
two. Both the satellites and the primary planets around 
which they revolve, shine by reflecting light from the sun. 
To an inhabitant of our moon, if such exist, the earth 
would appear like a moon, only thirteen times larger than 
ours. Through the telescope our moon appears to be 
covered with precipitous mountains and rocky wastes, 
with an entire absence of water on the side turned to us. 

Elliptic Orbits. The orbits of the planets are ellip- 
ses, having the sun in their common focus. These paths 
of the planets around the sun are very nearly circles, the 
long diameter of the earth's orbit being only one-thirtieth 
greater than the shorter one. The propert 1 ''^ of the ellipse 
are explained in the fourth chapter of fchij Book of Life. 
Most of the comets have exceedingly eccentric orbits. 
That is, they are very long in proportion to their breadth. 

The planetary orbits are elliptical as regards the sun, 
but if the earth or any other planet in its annual circuit 
around the sun could leave an actual track in space, that 
track would be an epicycloid and not an ellipse. For the 
sun, accompanied by the whole solar system, is moving 
forward in space, through an immense orbit around the 
Pleiades. So that at the end of the year the earth does 
not return to the point whence it started, but to another 
point, perhaps a hundred millions of miles distant. The 
epicycloid is like the curve which would be described by 
a point in the rim of a carriage wheel as it rolled onward. 

The earth is thus related to the sun through the 
forces of the ellipse. But its wider relations to the stellar 
systems are through the forces which are expressed in the 
epicycloid. 

Spiritual Sun. The sun occupies one focus in the 
great ellipse of our system. In the other focus, the tele- 
scope shows us nothing. But the law of the ellipse 



16 THE BOOK OF LIFE. 

requires that this focus should also be a center from which 
forces radiate. Science would therefore declare that in 
this focus we are to find the great Spiritual Sun of our 
system, the resplendent center of its spiritual life and 
celestial forces. When the earth attains its complete 
spiritual atmosphere, that most glorious of the two great 
lights of heaven will be fully visible to man. 

Radius Vector. If we draw an imaginary line, 
called the radius vector, from a planet to the sun, this 
line will sweep over equal spaces in equal times. We see 
from this that as the planet approaches nearer the sun, 
at one point of its orbit, it moves faster, and at the point 
of greatest distance it moves the slowest. 

Periodic Times. The periodic time of a planet is 
that which is required to complete its revolution around 
the sun. Now the squares of the periodic times of any 
two planets are proportioned to the cubes of their mean 
distances from the sun. For instance, Jupiter is five 
times farther from the sun than the earth. Multiply this 
number three times by itself, 5 x 5 x 5=125. This number 
125 is precisely double the time of the revolution of 
Jupiter, multiplied by itself. It is the same for all plan- 
ets, satellites and celestial bodies. 

Solar Cycles — The revolutions of the earth, the moon 
and the sun, have a direct and well marked effect not 
only on the physical growth and life of plants and 
animals, but also upon the social or historic life of 
men. The great events on the dial plates of history 
synchronize with these cosmical revolutions. 

The day contains 24 hours, and is measured by one 
revolution of the earth on its axis. 

The month extends between one new moon and 
another, the time of one revolution in its orbit, or 29 days, 
12 hours, 44 minutes, and three seconds. 

The year or apparent course of the sun around the 
earth, from any given point in its orbit to the same point 
again, occupies 12 months, 10 days and 21 hours; or 365 
days, 5 hours, 48 minutes, and 49 seconds. 

These three periods taken singly will not measure each 



MEASURES OF TIME. 17 

other without a fraction. Calling the year 365 days, 
there is almost one day of excess every fourth year, 
hence Julius Ceasar proposed to intercalate one day 
every fourth year as Leap year. But the slight excess of 
11 minutes and 11 seconds by this method, amounts to 
an entire day, or 23 hours, 50 minutes, and 50 seconds, in 
every 130 years. 

Omar the Persian, (1079 C. E.) proposed to interpolate 
a day, as in the Julian system, every fourth year, only 
postponing on the 33rd year the intercalation, which on 
that system would be made on the 32nd. This is equiva- 
lent to omitting the Julian intercalation altogether in 
each 128th year (retaining all the others). To produce an 
accumulated error of a day on this system, would require 
a lapse of 5000 years. 

In the Messianic age the year is divided into 12 months 
of 30 days each. This leaves five transdays at the end of 
each year. On intercalary years, six transdays. These 
transdays are used in making the annual change of office, 
employments, and studies. The year commences on the 
21st of March, or the Vernal Equinox. 

The day begins in the morning, measured from sunrise 
on the vernal equinox, and the 24 hours of the day are 
numbered consecutively from the morning hour of one 
day to that of the next. This avoids the awkwardness of 
being obliged to add A. M. or P. M. to each hour before 
we can know whether it is an hour of the day, or of the 
night. The hour itself is divided into twelve parts (five 
minutes each, by Old Style) called horines, and each 
horine into twelve parts or minims (25 seconds). Each 
minim contains twelve parts or timets, forming the 
smallest required units of time. 

The hours from morning till night are given to the 
interests of the twelve groups of faculties, in orderly suc- 
cession. The religious faculties come in the seventh or 
the twelfth hour of the day, by this arrangement. 

The week contains twelve days, and the twelfth has 
three hours for the Keligious group, this having united 
with it the groups of Bulership and Culture. The year 

2 



18 THE BOOK OF LIFE. 

contains 30 of these weeks. The Mosaic week of seven 
days was based alone upon the seven upper groups of 
faculties, without recognizing the five lower ones. That 
week with its Sabbath was sufficient as a type of the 
coming Age of Peace. But that age is based upon twelve 
and not upon seven foundations. Seven alone is only a 
dynamic number. Twelve includes both dynamic and 
structural numbers. It is necessary that the element of 
time or movement, and that of structure should be in 
harmony in the true life. But with twelve departments 
and only seven divisions of time, the two elements cannot 
be made to agree. 

A cycle is a period which brings into harmony different 
celestial revolutions, containing a certain definite number 
of each, without a remainder or factor. 

The period of 1040 years is a cycle at once secular, 
lunar, and diurnal or terrestrial, of the most perfect 
accuracy. Now this period of 1040 years is exactly the 
difference between the 1260 and the 2300 year periods 
named in the book of Daniel and in the Apocalypse, as 
prophetic times. 

Each of these latter periods has played an important 
part in the past history of nations. These past phases 
belong to transition, disorder, and development; and 
consequently the prevailing factors in them are dynamic 
and earthly, and not spiritual and constructive. 

Future Measures. In future history, from the begin- 
ning of Messianism, the constructive, or factors of organ- 
ization, will rule. Then 1260 and 2300 will disappear as 
measures of eras, while 1040, with its factors and aliquot 
parts, will become the standard of division in historic 
periods. This cycle of 1040 years is called a Millean, 
(Mil-le-an.) 1040 is 7 times 144 plus 32. It will be subdi- 
vided into 7 periods of 144 years each, a great Week of 
Years, with a period of 32 years in which to prepare for 
the next age. The factors of 1040 are 4 x 26 x 10. It con- 
tains 4 the first number of organization, with 26, the 
number of the Human and the Divine Attributes; of the 
great Name; and of the Bulers on the Thrones, Its last 



CAUSE OF SEASONS. 19 

factor, 10, is the number of material and spiritual law 
and power. 

Phases of Planets. The moon revolves around the 
earth every month at a distance of 240,000 miles. The 
moon revolves on its own axis in the same time that she 
goes around us. As a consequence, the moon always 
presents toward us the same face. During a part of her 
monthly course, the sun shines on that side of the moon 
which is opposite from us. And as we only see the re- 
flected light of the sun from the moon, of course the 
moon then appears dark to us. We see less and less of 
her face, until, when nearly between us and the sun, she 
becomes invisible. Then we see more and more of her 
face until the full moon. Venus and Mercury being 
nearer to the sun than the earth is, they exhibit to us a 
series of phases like those of our satellite. In the same 
way, the earth itself would show phases to an inhabitant 
of Mars or of any planet which is farther from the sun 
than we are. In the dark period of the moon she still 
reflects back to us a small portion of the light which she 
has received from the earth. This is tertiary sunlight. 

Eclipses. When the moon passes directly between 
the earth and the sun, it intercepts the light of the latter, 
and then we have an eclipse of the sun. An eclipse of 
the moon is caused by the passing of the earth between 
the sun and the moon. There can not be less than two 
nor more than seven eclipses of the sun and the moon 
each year. The eclipses of these bodies are in the same 
regular order in periods of eighteen years and ten days, 
the Metonic cycle. 

Causes of the Seasons. The paths of the planets 
around the sun, and of the satellites around their primar- 
ies, are all in nearly the same plane. If we draw a broad 
belt east and west around the heavens, and sixteen 
degrees wide, it will include all the planetary planes. 
This belt is the Zodiac. The fixed stars which appear 
in this belt are divided into twelve constellations. 
Through one of these the sun seems to pass during each 
month of the year. It is, however, the movement of the 



20 THE BOOK OF LIFE. 

earth itself which thus successively brings the sun into 
range with the constellations. 

A line drawn through the center of the earth from 
north to south would lie in her axis of daily revolution. 
This axis is not perpendicular to the plane of the earth's 
orbit around the sun, but is inclined to that plane at an 
angle of 23J^ degrees. As a consequence of this, at one 
period of the year, or during the northern Summer, the 
north end or pole of this axis points more toward the sun, 
and the northern hemisphere receives the more direct 
rays of heat and light. As a result it has a higher 
temperature than in winter. The same bundle of the 
sun's rays which would cover a given surface of the earth 
in the summer, would, by this obliquity, be spread over a 
greater surface in winter and thus the heat would be less 
intense. During our winter, the south pole inclines more 
to the sun, and it is then summer in the southern hemi- 
sphere. 

Nearer to the Equator the variation would be less, and 
the temperature would be constantly high. The sun 
seems to travel backward and forward from the tropic of 
Capricorn to the tropic of cancer. And following in his 
wake, a wave of verdure seems to spread from the equator 
toward the poles. Thus by the simple inclination of the 
earth's axis we have five broad climatic Zones of heat 
around the earth — a north and a south frigid zone, a 
north and a south temperate, and a central torrid zone. 
In our initial chart of the earth and the heavens, the 
observer is supposed to be facing northward. If the 
observer looked southward, the sun would appear in the 
other focus. 

Comets. The comets are masses of gas, or of vapor, 
or of cosmic dust, with bodies from thirty to 3,000 miles 
in diameter, and usually having trains or tails. These are 
sometimes 100,000,000 miles in length. Three of those 
which belong to our solar system have had their times of 
revolution ascertained. Encke's comet revolves in three 
years and a half ; Biela's in six years and three quarters; 
and Halley's in seventy-five years and a half. 



COSMIC EVOLUTION. 21 

Fixed Stars. Far beyond the boundaries of our 
solar system are the fixed stars, the nearest of them not 
less than twenty millions of millions of miles distant. 
It is alpha of the Centaur. Through the telescope they 
present no sensible disc or surface like the planets, but 
shine as brilliant points of light.. Between two and three 
thousand of these stars are visible to the naked eye, 
while many millions can be seen through the telescope. 
Many of the fixed stars are larger than our own sun, and 
may have planetary systems revolving around them. For 
a long time these stars were supposed to be immovably 
fixed in the heavens. Even now very few of their motions 
have been well ascertained. In our Chart, the groups of 
fixed stars called Ursa major and minor are seen at the 
upper left hand. One of these is Polaris or the pole star, 
toward which our north pole now points. On the right 
side are the fixed stars of Andromeda, with a nebula. 

Composition of Stars. Through the wonderful 
power of spectrum analysis, man has been able to dis- 
cover the very substances of which the cosmical bodies 
are composed. That profound means of search has 
shown us that even the most distant of the planet- 
ary and stellar worlds are composed of chemical ele- 
ments similar to our own. At least this is true of the 
more important elements. In the atmosphere of the sun, 
the spectroscope shows the presence of iron, sodium, 
potassium, barium, etc., but no gold, silver, copper or 
zinc. Immense masses of incandescent gas, chiefly hy- 
drogen, flame up from the sun as rose-colored protuber- 
ances. 

Cosmic Evolution. Throughout the universe, mat- 
ter and spirit have the same properties. The law which 
rounds the dew-drop also rounds the spheres. The form- 
ation of planets, suns, and systems, is governed by the 
forces of gravity, cohesion, heat, chemistry, light, crystal- 
ization and polarity. These same forces are now at work 
all around us. We may study their methods, and from 
these we may look into the past and decide what were the 
early processes of world-growth. 



22 THE BOOK OF LIFE. 

The substances of the universe may be included in 
three classes — Matter, Ether, and Spirit. In another 
place we shall study the nature and relations of these 
more fully. In this place we need only to consider the 
universality of these substances. The interstellar spaces, 
millions of miles in extent, appear to the telescope to be 
absolute vacaDcies. But everywhere across these vast 
apparent intervals, substance is just as continuous as it is 
in the solid walls of the earth. Where it appears to be 
thin and highly attenuated, the intervals between the 
atoms of matter are occupied by the ether. And the 
ether in the ordinary state does not impress our senses at 
all. Just as pure sunlight appears to have no color but 
only transparency to our organs of vision, so is the ether 
transparent to all of our senses. 

The cosmic matter between the planets and stars exists 
in the form of dust, of gas and of vapor. Nor has this 
cosmic matter ever been absent from these interspaces. 
In many directions through the stellar universe we may 
see collections of this cosmic matter condensing in the 
form of Nebulae. It was from this all-extensive reservoir 
that the matter was at first collected to form our solar 
system. The primary condensation of the nebulous 
cloud was caused by the crossing lines of force in the 
vast sweep of other stellar systems. 

This nebulous cloud was already an elliptical disc in 
form, though somewhat irregular in outline. The attract- 
ive and repulsive forces within established its rotation, 
and the forces of other systems acting upon it, gave it a 
movement as a whole around the distant Alcyone. At 
different points in this disc the work of aggregation com- 
menced, and these were the beginnings of planets. The 
solidifying nucleus of each planet was surrounded by a 
mass of nebulous matter, from which materials of increase 
were derived. Thus it would happen that not until a late 
period in the development of a planet would its envelope 
become sufficiently exhausted of solid matter to have a 
clear atmosphere left. In one case, that of Saturn, a part 
of the surrounding cosmic matter assumed and retains 



CONDITIONS OF LIFE. 23 

the form of rings. In other planets it all took the form 
of moons and satellites. 

The succeeding steps of planet growth, the formation 
of varied series of rocks and soils, have already been 
described in treating of the geologic ages. In the fifth 
chapter of this Book we shall consider the part which 
spiritual forces took in that early work of cosmic evolution. 

Conditions of Life. The climatic zones of the earth 
were the primary conditions which favored the develop- 
ment of life in one place rather than in another. The 
extremes of heat and cold are almost alike unfavorable 
to the higher forms of life. The north temperate zone is 
best of all these belts of thermal power. If we take a 
ten-inch map of the world and draw our two ringers from 
the Yellow Sea westward to the Golden Gate of Califor- 
nia, they will pass over those countries which have pro- 
duced the highest thought and moral power of the world. 

Next in the importance of their influence over life are 
the mountain chains, the altitudes above the sea, and the 
river courses through extensive valleys. On the Eastern 
Hemisphere, the trend of the mountains is east and west. 
In the Western Hemisphere it is northward and south- 
ward. The course of these chains exerts a modifying 
influence over the winds and the rainfall, and these in 
turn over vegetation. 

The wide and fertile valleys of the Euphrates and the 
Tigris offered most tempting fields for the nascent civil- 
ization of our race. And it was here that the eldest tra- 
ditions placed the primitive man. Along the rich valley 
of the Nile, its annual overflow enabled them to dispense 
with instruments for plowing and planting. They needed 
but to "cast their seeds upon the waters," to insure the 
harvests with their abundance. These conditions fore- 
told and made possible the development of an early 
Egyptian civilization. 

In Eastern Asia the long valleys of the Hoang-ho and 
the Yang-ste-Kiang invited the hand of early races and 
lifted agriculture to the highest dignity of the empire. 
From the southern face of the Himalaya Mountains, the 



24 THE BOOK OF LIFE. 

Ganges and the Indus rivers poured their stores of wealth 
through the lower lands of Hindoostan. 

In America, the high table lands of Peru and Mexico 
gave a salubrious climate even under the fiery sun of the 
tropics. 

Thus physical geography alone is sufficient to tell us 
where the early races of men would plant the seeds of 
civilized society. And when colonies branched forth 
from these primitive nations, they would naturally follow 
along valleys and settle upon river courses. The new 
modes of travel now used, the steamship and the railway, 
have enabled man to partly overcome those natural con- 
ditions which guided his earlier career. Yet these con- 
ditions still exert a mighty sway over his physical as well 
as his mental advancement. 

Future of the Earth. The past achievements of 
science and art lead us to expect the most wonderful 
results in the future, from the modifications of the 
climate, the soil, and the surface of the earth. 

New chemical discoveries will unlock the icy zones of 
the north and the south, clothe them with verdure, and cool 
the hot breath of the tropics to the freshness of temper- 
ate climes. 

Under a system of combined industry, the civil 
engineers will reclaim the deserts and make them blossom 
as the rose. Yast industrial armies will be animated by 
a noble enthusiasm in making the earth a garden of 
beauty, the fit abode of a redeemed race. 

The stability of the earth is secured by cosmic laws 
whose cycles sweep through millions and billions of 
years. Standing before that sublime vista, the human 
race may well ask itself if it is not eminently worth its 
while to place itself in harmony with those majestic laws 
of the universe. For those same laws reach to the very 
center of man's nature. Man is linked with past history, 
his actions terminate upon future generations. In the 
light of these truths, the study of his mental and physi- 
cal constitution assumes a transcendent importance. 




The primitive races of men 
appeared when the earth was 
prepared to sustain the highest 
life. But a man does not re- 
member when he was born. 
And the human race depends 
upon tradition, or inspiration, 
or science, to describe how it 
came into the world. 

25 



26 THE BOOK OF LIFE. 

Creation of Man. The voice of Tradition is nearly 
unanimous in assigning the creation of man to the agency 
of spiritual beings, of gods or of angels. It is not easy 
to tell how far tradition is a mixture of facts, of instincts 
and of imagination. Its testimony must be accepted 
with great caution. 

In the Hebrew writings we find Inspiration declaring 
that Yehovah created man. In the first chapters of the 
Bible a very little only is said about the manner in which 
it was accomplished. " Yehovah formed man out of the 
dust of the ground, and breathed in his nostrils the 
breath of lives, and man became a living soul." In this 
account we are not told what processes were used, or 
what steps of development were passed through. 

Ever since that time the body of each human being has 
been formed from the dust of the earth. Man forms his 
bodily tissues from the food he eats, from grains and 
fruits and flesh. But only last year these were formed 
from the dust in which they grew. At the present 
time it requires digestive organs to transform these grains 
and fruits into our flesh. The Bible does not say what 
method was used in forming the body of Adam, beyond 
what is implied in the Hebrew phrase "Vayomer 
Elohim, " translated " and God said, " and beyond the 
assertion that God was his father. 

Bat this phrase vayomer elohim really signifies, accord- 
ing to the laws of the Hebrew language, that " seven 
forces were used as threefold factors, " in each act of 
creation. The phrase is repeated at each act, that is, 
nine times. Modern science also recognizes seven forces, 
gravity, heat, chemic force, light, electricity, magnetism, 
and vital force. And science affirms that all these must 
have taken part in the creation of man. So far, science 
and the Bible agree. 

At the beginning of its existence, every plant or animal 
consists of a minute or microscopic cell or cells. But 
this cell itself must be produced by a parent plant or 
animal. In case of the first man and woman, science 
must then assign the agency of spiritual beings, and these 



CREATION OF MAN. 27 

must have had the same shape as man. The material for 
making these human bodies must have been collected 
directly out of the earth and the air, and arranged around 
the spiritual forms, instead of being, as now done, 
arranged around a physical germ under the spiritual 
force of the parents. In other terms, the first human 
beings were incarnated spirits. For a spirit is an organ- 
ism and is not less complex than a material body; and in 
all cases, the spiritual forces of the parents, no less than 
their physical forces, determine the form and haracter 
of the offspring. The work of incarnation took place 
according to natural laws of the spirit, and not in defiance 
of these laws. Such is the clearest hypothesis which 
science has to offer concerning the origin of man. 

The great type-forms of animals and plants are based 
upon universal laws of structure. Within each one of 
these type-forms a great variety of individual develop- 
ment is possible. Organic nature is plastic. The power 
of being molded by external influences is, indeed, a 
peculiar characteristic of living objects. But the sweep 
of adaptation is always confined to the typical form. 
The acorn becomes an oak and not a beech tree. The 
sheep does not bear lion's whelps. The highest kind of 
an animal begins as a simple cell. It goes down to the 
bottom of the living scale. Its germinal cell appears to 
be as simple as that in which the lowest plant originates. 
Yet in reality it has been impressed by the far higher 
spiritual forces of its parents. And under the guidance 
of these forces it will rise far higher in the scale of com- 
plexity than would be possible for the plant-cell. Chem- 
istry reports the same combination of substances in the 
lowest animal germ-cell as those which exist in the high- 
est. Other tests and not those of chemistry must be 
used to detect the differences between the two cells. 

Phases of Complexity. The growth of each living 
object exhibits a series of changes from very simple to 
more complex forms. These changes are effected by the 
addition of new parts, and by variations in their form 
and arrangement. The latter is much the more important 



28 THE BOOK OF LIFE. 

part of the process. For example, one of the crinoids 
had 300,000 muscles. But these muscles were all alike in 
form and arrangement. The only motions which they 
permitted were those of reaching out its tentacles, grasp- 
ing its food, and drawing this into its mouth. But in 
man, the comparatively small number of 232 muscles 
are constructed and arranged so differently from each 
other that they enable him to perform an exceedingly 
great variety of movements. 

Evolution requires conditions. But external condi- 
tions are not all that is required. A man needs ground 
on which to build a house, but the house is not gen- 
erated and produced by the ground. The latter is only 
one out of several factors. At the end of each geologic 
age of the earth, the conditions had become such as to 
favor a higher kind of life. By passing through the 
form of organized bodies, matter becomes more and 
more vitalized, it acquires a more permanent tendency to 
vibrate in unison with the living forces, and is thus more 
capable of being molded into new kinds of organic 
forms. The higher kinds of animals and plants do not 
spring from the lower by direct descent. They rest 
upon the lower as a house rests upon its foundations. 

The camel, the horse, the sheep and the ox, were 
important elements in the beginnings of society. Until 
the earth produced these, and until it bore the higher 
kinds of grains and fruits, its conditions were not fit for 
the life of man. In the Tertiary and drift periods these 
favorable conditions were attained. And it is only where 
these geological formations were well developed that we 
should look for the first appearance of the different races 
of men. 

Centers of Origin. The human race, at the present 
time, consists of certain well-marked types or Races. 
The most prominent are the White, the Brown, and the 
Black races. Each of these had a separate geographical 
region which was its center of origin. 

The black or Negroid race started its career in the 
eastern part of the Soudan. This is marked with a star 



PRIMAL RACES. 29 

in the map of Africa. From this point they spread east- 
ward, southward and westward. More than two thou- 
sand years after their origin, they were joined on the 
east by families of Karaites who had crossed from Aden 
in southern Arabia. They proceeded together along the 
eastern side of Africa as far south as the present Zulu 
Land. In our Chart of Races, the Negro face is from the 
Egyptian sculptures 1300 B. C. In the thirty centuries 
which stretch from that day to this, the negro has not 
changed his essential features. His wooly hair, depressed 
nose, thick lips, and brownish black skin, were as con- 
spicuous then as now. The Kamite mixture gave a 
higher nose and forehead, with better mental capacities. 
The negro race can easily adopt the highest civilization, 
but it can not originate one for itself. 

The Brown eace had its cradle in northern Hindostan. 
At that time the Caspian sea extended eastward for fif- 
teen hundred miles, between the Altai and Thian Shan 
ranges of mountains. This vast inland sea rendered the 
climate south of this region far more moist than at pres- 
ent. One branch of the brown race was the Dravidian, 
which still holds its place in Northern India. A part of 
them passed southeastward to farther India and south- 
ern China. A second branch of the brown race crossed 
between the Hindoo Koosh and the Himalaya mountains 
into the modern Turkestan, and marched eastward into 
China. They settled along the Hoang-ho river, and 
thence spread southward. This branch of the race was 
dark yellow in complexion rather than brown. A third 
branch stretched westward to Persia. Two thousand years 
later the brown race penetrated to the great islands 
southeast of Asia. Other branches reached North Amer- 
ica on its western side. As a type of the brown race we 
have chosen for our Chart the face of Kong-fu-tse, or Con- 
fucius. This truly great man represents the Mongoloid 
stem in its best estate. The Mongolians showed an early 
capacity for an origin a 1 civilization. 

In America the first appearance of man was in Peru, 
in Mexico, and north of the Mexican gulf. This was 



30 THE BOOK OF LIFE. 

about the thirtieth century, A. M. These American tribes 
bear a strong resemblance to the brown Dravidians. 
They were civilized by men of the white race who had 
drifted across the Atlantic from the Cape Verd islands 
about 4200 A. M. Their memory was preserved in tra- 
ditions until the time of Columbus. They had intro- 
duced a rude architecture and many skilled arts. 

The White Kace. A thousand years had almost 
passed since the planting of the human race in Africa 
and eastern Asia. The valley of the Euphrates was now 
to witness the advent of the fairest and highest of all the 
races of men. These were the Adamites, the men with 
red or roseate complexions. The creation of Adam was 
6240 years before the present writing. That is, 4356 be- 
fore the Christian Era as now reckoned. Or, 4329 years 
before the Augustan Era. It was six astro-cycles before 
our own time, and at the beginning of the cycle. 

Eden. The alluvial tract- between the Euphrates and 
the Tigris rivers consists of a series of more and more 
elevated plateaus from the south to the north extremity. 
It was in this fertile region that the white race found its 
first home, the long famed Garden of Eden. The name 
Adam signified both earth or clayey soil and the reddish 
complexion of this lord of creation. It was at first a per- 
sonal name and was afterward applied to his descendants. 
This name was preserved in the Chaldean tablets, made 
2,000 years later, and copied by Moses. The first woman 
of this race was Chavah or Eve, a Hebrew word meaning 
" life " or the mother of life. The traditions of this first 
pair were handed down through successive generations. 
Tiiey were written in hieroglyphs or picture symbols, 
and finally copied into the ordinary language of the peo- 
ple. In such symbols the equality of woman with man 
would be shown by making her proceed out of his side. 
And this harmonizes with the teachings of science. For 
the vital node of vibration in Adam was used as the 
focus for gathering the materials from which to form the 
body of the woman. See the Axis chart in the sixth chap- 
ter. This would give the appearance of her proceeding 



THE FLOOD OF NOAH. 31 

from his side. The woman's desire for wisdom and 
immortality would be shown by a tempting serpent, for 
the sepent in those countries was long regarded as a sym- 
bol of those qualities. Adam and Eve dwelt in a coun- 
try so fruitful and beautiful that it might well be called 
a garden. Moses felt little fear that the symbols used 
in his account would be confounded with the realities. 
He was writing for a people who were accustomed to use 
the tree as a symbol of life, and the serpent as an em- 
blem of both evil and wisdom. In the ninth chapter of 
the Book of Life we may learn how deeply this symbol- 
ism was based in the laws of our nature. 

During a period of sixteen hundred and fifty-six years 
the Adamites spread through the valley and along its 
great rivers. A single branch of the family had separated 
entirely from the rest. These were the Cainites. They 
crossed the Tigris eastward and built a city which they 
soon abandoned. Then they wandered to the northward 
and passed over the Taurus mountains. Their branches 
became the primitive peoples along the southern shores of 
Europe. They long remained the rudest and most 
uncultured of all the Adamic branches. 

The Flood. One tribe of the Brown race, calling 
themselves the sons of the god El, or Al, had reached the 
Euphrates valley from the east. They inter-married with 
the sons of Adam or Adamites and became noted for 
their prowess as hunters and warriors. The Adamites 
rapidly became corrupt, they vied with the beasts in sen- 
sualism and cruelty. This provoked the indignation of 
Yehovah and He resolved to destroy the Adamic race, and 
only save the one upright and righteous family of Noah. 
To this man Yehovah gave warning of the impending 
Hood. Noah therefore built a ship for himself and his 
family, and into this took pairs of animals from the fauna 
of that region. 

The annual floods of the Euphrates and the Tigris 
would be dangerous even in the present age if the inhab- 
itants did not know the regular time of their approach. 
But in the time of Noah the east winds had gathered up 



32 THE BOOK OF LIFE. 

the waters of the Caspian sea and the surcharged clouds 
poured their torrents across the river country of the 
Adamites. The few thousands who constituted this 
people were swept from the face of the earth. The 
ancient writers tell us that the flood " covered the whole 
earth," but we must understand this phrase in the limited 
sense in which it was then used. It expressed the regions 
known to those writers, and was about a thousand miles 
in breadth. Less than one-fourth of this region was 
then inhabited. Such a flood was possible without using 
anything more than natural causes. But these causes 
were invoked to execute a divine judgment. 

The Chaldean accounts of the Flood, written in cunei- 
form letters on brick tablets, agree in all essential 
outlines with that account given by Moses. When unwise 
men have attempted to put modern meanings into 
ancient words, then those accounts seem fabulous and 
exaggerated. In the Chaldean tablets, the name of Noah 
is given as Hasisadra. 

The flood had not simply destroyed the life of West 
Asia. It had swept away many terraces of the great 
valley, including the site of Eden. The work of peopling 
the country was now to begin anew with Noah's family, 
consisting of himself and wife, his three sons Shem, Ham 
and Japheth, with their wives. 

The Noachites. Our map of the Noachites will 
illustrate the spread of this family. At first they tarried 
on the west bank of the Euphrates as marked by the sun 
on the map. As shown by their portraits at the head of 
this chapter, these three sons of Noah had strongly con- 
trasted characters. Shem was intellectual, intuitive, and 
highly religious. Ham was fiery and impulsive, with 
strong appetites and quick perceptions. Japheth was 
quickly impressible to external nature, guided by judg- 
ment rather than by feeling, and with strong traits of 
personal independence. He had the lightest skin of the 
brothers, and Ham the darkest; " sun burnt," as his name 
implies in Hebrew. Some of the Shemites were dark and 
others were light complexioned. 



OKIGIN OF NATIONS. 33 

The family of Shem gave off four branches. The 
eldest son, Elam, turned southeastward to Persia, the 
ancient Elam, and became the founder of that nation and 
empixe. The second son was Asshur and he crossed the 
Tigris and founded the Assyrian nation. Eber was the 
grandson of Shem through Salah and Arpakshad. He 
founded the Hebrew nation or Israelities, and the west 
Arabians or Jocktanites. The latter turned southward 
and settled along the eastern coast of the Eed sea, but 
never became prominent. 

The Karaites formed three well marked divisions. 
Ham, or rather Kam, as it is written in Hebrew and 
Egyptian, had three sons who became fathers of nations. 
The first was Cush, and a part of his descendants pushed 
southward along the Persian gulf and eastern Arabia and 
thence westward along the sea coast to the strait of 
Bab-el-Mandeb. A part of them crossed this strait into 
Africa, and mixing with negroes founded the African 
nation of Cushities, or " Ethiopians" as the Greeks after- 
ward named them. Thus there came to be a land of 
Cush in both Asia and Africa. The most famous of the 
sons of Cush was the mighty hunter and warrior Nimrod. 
We have given his portrait as handed down on the 
numerous Chaldean tablets and cyclinders. He built 
the cities of Babel or Babylon, and Erech, Accad and 
Calneh, and Nineveh. The first Chaldean civilization was 
thus Kamitic in character, while the neighboring Assyrian 
was Semitic. The period of Nimrod was about 2250 B. 
C. The next division of the Kamites, under Mizraim, 
and Phut, entered the Nile valley and founded the 
massive civilization of Egypt, B. C. 2450. They named 
the country Kam, after their ancestor, and the name 
Egypt was of later origin among the Greeks. The last 
branch of the Kamites was under Canaan and settled 
along the Jordan and the east shore of the Mediterranean. 
They were afterward driven out by the Israelites. The 
best historians of modern times regard as substantially 
correct the account given of these early families in the 
tenth chapter of the Mosaic Genesis. 



34 DISTRIBUTION OF NOAH's DESCENDANTS. 

DISTRIBUTION OF NOAH'S DESCENDANTS. 

Now these are the generations of the sons of Noah; Shem, Ham, 
and Japheth : and unto them were sons born after the flood. 

The Sons of Japheth; Gomer, and Magog, and Madai, and 
Iavan, and Tubal, and Mesheeh, and Tiras. And the sons of Gomer; 
Ashkenaz, and Riphath, and Togarmah. And the sons of Iavan; 
Elishah, and Tarshish, Kittim, and Eodanim. By these were the 
isles of the Gentiles divided in their lands; every one after his 
tongue, after their families, in their nations. 

And the Sons of Ham : Cush, and Mizraim, and Phut, and 
Canaan. And the sons of Cush; Seba, and Havilah, and Sabtah, and 
Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 
And Cush begat Nimrod: he began to be a mighty one in the earth. 
He was a mighty hunter before the Yehovah: wherefore it is said, 
Even as Nimrod the mighty hunter before the Yehovah. And the 
beginning of his kingdom was Babel, and Erech, and Accad, and 
Calneb, in the land of Shinar. Out of that land he went forth to 
Assyria, and builded Nineveh, and the city Rehoboth, and Calah. 
And Resen between Nineveh and Calah; the same is a great city. 

And Mizraim begat Ludim, and Anamim, and Lehabim, and 
Naphtuhim. And Pathrusim, and Casluhim (out of whom came 
Philistim,) and Caphtorim. 

And Canaan begat Sidon his firstborn, and Heth. And the Jebu- 
site, and the Amorite, and the Girgasite. And the Hivite, and the 
Arkite, and the Sinite. And the Arvadite, and the Zemarite, and the 
Hamathite: and afterward were the families of the Canaanites 
spread abroad. And the border of the Canaanites was from Sidon, 
as thou comest to Gerar, unto Gaza; as thou goest unto Sodom, and 
Gomorrah, and Admah, and Zeboim, even un f o Lasha. These are 
the sons of Ham, after their families, after their tongues, in their 
countries, and in their nations. 

Unto Shem also, the father of all the children of Eber, the brother 
of Japheth, and the elder, even to him were children born. 

The Children of Shem ; Elam, and Asshur, and Arpakshad, 
and Lud, and Aram. And the children of Aram; Uz, and Hul, and 
Gether, and Mash. And Arpakshad begat Salah; and Salah begat 
Eber. And unto Eber were born two sons: the name of one was 
Peleg; for in his days was the earth divided; and his brother's name 
was Joktan. 

And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and 
Jerah. And Hadoram, and Uzal, and Diklah. And Obal, and Abi- 
mael, and Sheba. And Ophir, and Havilah, and Jobab: all these 
were the sons of Joktan. And their dwelling was from Mesha, as 
thou goest unto Sephar, a mount of the east. These are the sons of 
Shem, after their families, after their tongues, in their lands, after 
their nations. 

These are the families of the sons of Noah, after their generations, 
in their nations: and by these were the nations divided in the earth 
after the flood. 

From the tenth chapter of Genesis, in the Hebrew Bible, written by 
Moses 1486 B. C. 



MAP OF RACES. 



35 



^a fr oftfoWg^dC^ t 



KORTH MPtrfPaged 




T¥ &tl e f s H? ct J% 0W K tfte ******* *i § Jerusalem (sa) rs 
of the "WSoie £arth**s Xnown to^r ■* foretold as thecapi 
Jkfoses. Cen.lOMrr^^/j^^ B.C. - 



'*$V% Salem a or .^ — 
Jerusah 

foretold as the cap 
tal of all the Nations. 




36 THE BOOK OF LIFE. 

The family of Japheth or Iapet, bore five important 
branches. The eastern branch under Madai was the third. 
It penetrated the Iranian pleateau, and established the 
nation of Medes. 

A part of these Madai went still farther and settled in 
India, becoming the dominant race there. 

The second branch coursed westward under the leader- 
ship of Javan, or Iovan, and their children peopled the 
Troad, the isles of Greece, and later, the Italian penin- 
sula. The Ionians retain in modern times the tribal 
name of their ancestor. 

The tribes of Meshech and Magog went north of the 
Black and the Caspian seas and originated the Slavonic 
nations. Another son, Gomer, led his prolific family 
across the Taurus and the Bosphorus, and their descend- 
ants became the hordes of Kimmerians, Kelts, and Teu- 
tons, which slowly moved westward to the very extremes 
of Europe in the British isles. There, in Wales, we may 
still find a part of the family calling themselves by their 
ancient name of Cymry. 

Another division of the Iapetites turned southward and 
established the important Phenician civilization. This 
branch showed great commercial spirit and intelligence. 
Their ships ploughed the seas, they traded in distant 
climes. In the 16th century B. C, they had sent some of 
their colonies beyond the Pillars of Hercules (Gibraltar) 
to the Atlantic Islands. One of these was the now sunk 
and lost Atlantis. About the same time the Phenician s 
had greatly modified the hieroglyphic writing and in- 
vented a real alphabet. This was adopted by the Hebrews, 
Greeks and Romans. 

Value of History. The study of History has a two- 
fold value. It may stimulate us to noble endeavors by 
setting before us the illustrious examples of past ages. 
Or it may reveal the eternal laws of social life and na- 
tional harmony. It is to the first of these objects that 
previous historians have commonly devoted their works. 
They have exhausted their skill in painting the pomp and 
pageantry of chiefs and kings, the imposing array of 



PRE-HISTORIC AGES. 



37 



military conquests, and the succession of dynasties. But 
they have failed to penetrate the causes of national 
growth, prosperity, and decline, and they have only made 
very meagre records of that vast but more quiet growth 
of art and morals in which national life manifests its most 
vital energies. Indeed it is only through the brilliant 
scientific discoveries of our own age that we have been 
enabled to study history in its twofold aspect — to rightly 
estimate the worth of its examples, and to comprehend 
the majestic laws of which its individual facts are the 
expression. 

The human race, like a single person, is subject to nat- 
ural laws of growth and development. These laws de- 
termine alike its past career and its future destiny. The 
great civilizations of past times sprang forth in obedience 
to fixed laws within the constitution of man. 

The mighty law of progress forces the race of man 
along the march of historic ages, step by step, from the 
base rule of his lowest brain organs upward to the benefi- 
cent dominion of his higher faculties. On a map of the 
brain we may trace the entire chart of human history. 
This we have shown in the engraved Historic Tree. 

Pre- historic Ages. The first ages of the human 
race were ignorant, sensual, and nomadic. The physical 
wants of the body were the first to demand gratification. 
And only the rudest means existed to supply these wants. 
The primitive man did not bring with him into the world 
any store of knowledge or any acquired skill in labor. 
For many centuries the black and the brown races used 
axes of stone, and tools of bone and wood. The bow and 
the arrow were soon invented as weapons of hunting and 
of war. In fertile regions, even a rude culture of the 
earth sufficed to make it productive. Copper and the 
compound bronze were used before men discovered how 
to reduce iron from its ores. Simple forms of weaving 
were among the early triumphs of human invention. 
Before that, the tanned skins of animals served for cloth, 

Long after the Christian Era whole nations of men had 
been found who had not advanced beyond the stone and 



38 THE BOOK OP LIFE. 

the bronze age. Such were many of the tribes in America 
when discovered by Columbus; and many of the African 
nations, still later. Such also were the cave-dwellers 
of Europe often found by the later Japhetic immigrants. 
The brown races did not attain the art of recording events 
and of preserving dates until about 2300 B. C. in China. 
At about the same time the white race had invented 
hieroglyphs and partial alphabets, in Egypt and in 
Chaldea. 

The African tribes had not raised themselves from the 
barbarism of the stone age after three thousand years of 
experience. But the Adamites quickly showed their fer- 
tility of thought and invention. In the seventh genera- 
tion from Adam we find Tubai-Cain described as an artifi- 
cer in bronze and iron. His brethren dwelt in tents, 
and his brother Jubal made instruments of music. Yet 
stone knives and other implements continued to be used 
to some extent long after iron and bronze had become 
common. "We find them among the ruins of Chaldean 
and other cities. 

Seven Civilizations. A nation, or the entire human 
race, has its phases of childhood, of youth, and of matur- 
ity. Through these phases we may note the successive 
gain of the higher organs of the brain over its lower and 
animal side. On three lines of growth we may trace the 
upward path of the race. These are the lines of the 
Intellect in the front, of Affection in the middle, and of 
Industry or the will in the back brain. It follows that 
society has three great roots or factors of growth, the 
intellectual, the social, and the industrial, as marked on 
the engraved Historic Tree. 

The central forces of every civilization were in the 
group of Familism, as marked on the Chart. From the 
mental faculties of this group arose the family, and the 
family gave origin to the tribe, the community and the 
nation. All critical historians now affirm that this was 
the case. From this center of brain growth these old 
societies spread their branches backward and forward. 
But none of them sent their aspiring shoots upward into 



SEVEN CIVILIZATIONS. 



TGV0&& 



z^KTessianffjri ^% 
s^C alone~repre -T 
sje/?fs*att of 
Man's 
Jictture, 




mm 



40 THE BOOK OF LIFE. 

the lofty regions of the coronal faculties. That was left 
to be the complete expression of the Messianic or new 
civilization. Thus each great form of human society in 
past ages was dominated and took its cast of character 
from a limited region of the brain. Other regions of 
faculties were more or less active but did not rule or 
determine the course of development. 

Chung- Kwo. In the nineteenth century of the 
world, the early accounts and stories of China take on 
the historical form. The mists of tradition then began to 
clear away and the reigns of Yaou (2358 B. C.) and his 
successor Shun exhibit well established institutions. 
The Chinese already worked in metals. They wove flax 
into garments, and they raised sheep. The princess 
Se-ling-she had discovered how to produce and weave 
silk from cocoons. 

The Chinese character was marked by quick percep- 
tions, retentive memory, and strong rather than delicate 
sensations. They were patient, industrious, and gener- 
ally obedient to authority. The front brain, at its lower 
part, ruled them, the faculties of form, color, number, 
memory, feeling, appetite, and reverence or filial love. 
These were the elements of their greatness. Under the 
impulse of these faculties, they developed agriculture 
as the firm basis of the national life, and held the culture 
of the earth in the highest esteem. They preferred solid 
knowledge rather than brilliant fancies, and thought the 
examples of the past a safer guide than the untried 
schemes of the present. They naturally adopted a mild 
form of paternal government. The emperor was " the 
Father of his People" not less than the "Son of 
Heaven, " or Teen-tsze. 

From the Shoo King or Book of History, compiled by 
Confucius, we may learn what rules they regarded as 
important. The minister Yih, addressing the emperor, 
said that "Virtue is the basis of good government ; and 
this consists first in procuring for the people the things 
necessary for their sustenance, such as water, fire, metals, 
wood and grain. The ruler must also think of rendering 



HISTORIC SYMBOL. 



^^S?3^ 



41 




42 THE BOOK OF LIM. 

them virtuous, and of preserving them from whatever 
can injure life and health." Confucius himself taught 
that "Man is a microcosm, and that by striving to 
improve himself by acquiring knowledge, by purifying 
his thoughts, by rectifying his heart and by cultivating 
his person, he would then be able to regulate his family. 
When he could regulate his family, he might then be 
able to govern a state; and when he could govern a 
state, he might then be trusted to rule an empire. The 
empire was as one family ; and as it was the part of the 
emperor to cherish and guard his people as a father does 
his child, so it was the duty of the people to render will- 
ing and submissive obedience to their sovereign. But 
when a ruler ceases to be a minister of Heaven for good 
he forfeits the title by which he holds the throne." 
"Reciprocity is the one comprehensive rule of life." 

The nation had been slowly developing for three centu- 
ries before the time of Yaou. It was averse to foreign 
wars and conquests ; its riches came from the fertile 
earth at home. Very early in their history they had 
invented writing. In the reign of Che-Hwang-ti, 221 
B. C, the Marquis Tsae invented the manufacture of 
paper from the inner-bark of trees, ends of hemp, old 
rags, and fishing nets. Brush Pencils with ink were 
used for writing. The art of block printing was invented 
in 593 C. E. and movable types four centuries later. 

From this time on, great libraries became the glory 
and pride of the people, learning was everywhere encour- 
aged, and a general system of education became the 
settled national policy. The ruling traits of the Chinese 
character and the physical geography of their country 
were well fitted to sustain the expanding and stable 
growth of ages into one of the most populous empires of 
the world. At the present stage of its growth, it requires 
the fertilizing genius and science of Western nations 
before it can reach that high ideal foretold by its great 
sages, Confucius, Lao-tse, and Mencius. 

Cham or Kara. Egyptian civilization commenced 
its massive and vigorous growth under the most favorable 



NATIONAL PHASES. 



43 




44 THE BOOK OF LIFE. 

physical conditions. The mental power varies very 
widely in different races. The capacity to develop a civil- 
ization is only moderate in some while it is very great in 
other races, just as in some families, one child is seen 
with a quick and strong intellect, while his brothers may 
be very slow in thinking and in learning. In three 
centuries the descendants of Kam had raised Egyptian 
civilization as high as the Mongolians had reached in ten 
centuries. 

This Kamitic growth took a direction which was upward 
and backward, in the line of arbitrary power, and it 
quickly reached the period of conservatism. Whatever 
was durable, massive, and useful, impressed the Egyptian 
mind. Their genius was practical, not speculative. It 
was life, and not philosophy, in which they were inter- 
ested. With these Egyptians, Science only meant a col- 
lection of surface-facts, with rules for the various arts or 
hand-crafts. If their civilization, their art and their sci- 
ence, be compared with the standard of modern times, 
then their old knowledge seems very rude indeed. It 
required great patience to rear the vast temples, and the 
enormous pyramids which still attest the magnitude of 
their ambition. 

The sculptured faces and human figures on all of these 
oldest monuments, on all before the conquest of Cam- 
byses, exhibit the art of sculpture only in its primitive 
and childish forms. A similar remark may be made of 
the Chaldean and Assyrian sculptures which now (1884, 
C. E.) remain to us on their monuments. The palm trees 
of Egypt gave them admirable models for columns in 
architecture, and in the imitation of these they attained a 
high excellence. 

With painstaking fidelity, their sculptured bas-reliefs 
represent the minute details of their daily life, not less 
than the public affairs of their rulers. We know how they 
cooked, how they ate, drank, dressed themselves and 
bathed. We see alike their work in the shop, the house 
and the field. 

In all these Egyptian monuments we are not able to 



THE NILE. 



45 




BIRD'S EYE VIEW OF EGYPT. 



46 THE BOOK OF LIFE. 

trace any gradual growth out of barbarous conditions to 
those of a higher kind. They reached very quickly all 
that was possible for them to attain. With such domi- 
nant faculties as they possessed, under the influence of 
mobility, economy, arrogance, defence and destruction, 
directed by sensation, perception and memory, with these 
ruling organs, there could be no high development of 
either science or art, as we understand them. An eternal 
sphinx stood before all the deeper problems of life. 

When Psametek I. opened the Egyptian ports to foreign 
commerce (624 B. C), it stimulated the Greeks to a new 
intellectual activity, but the reaction was disastrous to 
the old Egyptian civilization itself. It quickly invited 
foreign invasion, and first Cambyses subdued the coun- 
try (525 B. C), and later Alexander planted the city named 
after him, and under the splendid dynasty of the Ptole- 
mys, Egypt became like a Grecian colony. 

In its early times, the Lower, Middle, and Upper parts 
of Egypt usually had independent rulers', though all were 
essentially the same race of people. The separate records 
of these dynasties have thrown the early dates of Egyptian 
history into hopeless confusion. There are no certain 
dates before the 16th century, B. 0. 

India. The climate and rich mineral productions of 
India favored the early development of Hindoo civiliza- 
tion. Here nature had dealt out her treasures to man 
with a lavish hand. The line of mental growth in this 
people was in the direction of contemplative memory. 
Hence arose through many centuries vast systems of 
speculation, uncertain in their outlines and impractical 
in their aims. Before the Hindoo mind, the world of 
external nature seemed like an ever revolving and recur- 
ring panorama, incessantly coming and going. It was 
little matter to them in what part of this shifting illusion 
they might stand. They asked many kinds of questions 
in philosophy, but they answered none. For they sought 
first those subjects which were farthest from them, and 
not those which were nearest. It would be useless to 
look for exact dates under such mental tendencies. 



EGYPT AND INDIA. 47 

Like many other nations, their earliest literature is in 
the form of poems, and these grew by slow accretions to 
a great volume like the Mahabarata. In the twelfth cen- 
tury B. 0. the Brahminic religion had assumed form. Six 
centuries of trial proved how much this lacked in saving 
power, aud then Guatama sought anew to solve the prob- 
lem of evil. He founded Bhuddhism, and while this 
failed to supplant Brahminism in India, yet it was intro- 
duced in China and there became the leading religion. 
In the ninth chapter of this Book of Life, the various 
religions of the world will receive special consideration, 
and the real truths which they sought to express will be 
explained. The arts of agriculture, of weaving, dyeing 
and other handcrafts had made considerable progress. 

The north Iranians or Medes were near of kin in blood 
and thought to the Hindoos. It was the Japhetic race from 
Media who had passed into India and by contact with the 
Dravidian race there had developed religion and litera- 
ture. The Iranians embodied their religion in songs or 
Gathas, about 1500 B. C. These were included in the 
Avesta-Zend about 1260 B. 0. by Zarathustra. This civ- 
ilization grew until we find (630 B. C.) its two branches 
the Medes and Persians assume a leading position among 
oriental nations. They developed in a high degree the 
artistic sense of beauty. By the Mohammedan conquests 
of India (from 1001 C. E.) the influence of Persia as well 
as Arabia again became an element in the growth of Hin- 
doo civilization. 

Semitic. The Semitic civilization arose in the basins 
of the Euphrates and Tigris rivers and divided into three 
well marked branches. These were the Chaldean, Assyr- 
ian, and Hebrew. Looking at our chart we see that these 
sprang from the dominant faculties of the group of 
wealth, centering in those of familism. It was these rul- 
ing organs that gave the Assyrians and Chaldeans their 
boundless delight in power, wealth and war. The 
Hebrew branch centered more on the group of familism 
and this imparted the deep religious tinge to all their 
civil and religious institutions. 



48 THE BOOK OF LIFE. 

The first settlement of Chaldea was Kamitic or Cush- 
ite, but this was soon overlaid by the Semitic people 
and influences. The Cushites and Asshu rites or Assyr- 
ians were so much alike that we can not discriminate their 
faces on the monuments. 

The rich and fertile alluvial plain which was ancient 
Chaldea stretches along the rivers some four hundred 
miles, by one hundred in breadth. In the days of Chal- 
dean glory, a vast network of canals and water courses 
furnished and regulated the irrigation of the whole 
country. A bountiful soil easily supplied the wants of 
a teeming population. This was the only country where 
wheat grew and still grows wild. Grain commonly re- 
turned two hundred fold to the sower. The traveler was 
greeted with the sight of fragrant groves of palm trees 
aDd magnificent gardens, "rising like islands from a 
golden sea of waving corn." The highways were thronged 
with passengers going to and from the great marts of 
trade and commerce. The land was rich in corn and 
fruits and wine. 

It was here that Nimrod laid the foundations of the 
city of Babel or Babylon, 2250 B C. Before this time 
the people there had only traditions and not history. 

Abundant clay gave a plastic and cheap building ma- 
terial, and the bricks of Babylon and Assyria still endure 
the changes of time. The Chaldeans soon learned to 
stamp brick tablets, and thus hand down a historic record 
to posterity. In later ages they gathered libraries of 
these tablets numbering twenty or thirty thousands. 
They patiently cut figures upon hard stones. They wove 
fine fabrics, of linen, muslin and silk. But rulers and rich 
men absorbed the easily produced wealth from the peo- 
ple. The great buildings were for the kings, and nobles, 
and gods. Science was little developed, and art was 
incipient. Selfishness ruled the national character far 
more than in China or India. 

Eber, the grandson of Shem, settled in Padan-Aram or 
Upper Ur of the Chaldees. Three centuries after the 
flood, the families of the Hebrews or Eberites were 



SEMITIC CIVILIZATION. 49 

established here for a short time. From here Abraham set 
forth in obedience to a divine call. He journeyed south 
to Canaan, and from there his grandson Jacob took his 
family to Egypt. After two centuries Moses led these 
Hebrews out of Egypt. They were now a nation of 
twelve tribes and a numerous people. More than all 
other ancient systems, the Mosaic civil polity secured 
the rights and welfare of the common people in the most 
direct and complete manner. He sought to deliver his 
people from the aristocratic oppression which he had 
seen in Egypt, and from the confused multiplicity of 
gods in Chaldea and Canaan. In another part of this 
Book we shall consider the import of his work and its 
perpetuity. In that age, science was not born. Symbols 
took the place of realities. The Hebrew race was then a 
prophecy, not a fulfilment. 

Japheth. The first branch of the sons of Japheth to 
reach civilization had stayed the nearest home. They had 
turned down the east coast of the Mediterranean sea, 
They founded Phenicia. They invented an alphabet, 
and a little later they established commerce on the sea. 
They stood in friendly relations with the Hebrews when 
the latter had driven out the Canaanites, who were of 
another blood. Hiram king of Tyre assisted Solomon in 
building the temple at Jerusalem. 

The genius of Phenicia affected and stimulated the 
other branches which had gone to Greece and Italy. 
They remained in communication with these branches. 
The families of Iavan, Elishah, Tarshish, Kittim and Roda- 
nim, planted colonies all along their path from Aram to 
Italy. These branching stems grew up in Phrygia, 
Lydia, and Lycia, and in the Troad. And thus it came to 
pass that the earliest Grecian civilization was not in 
Greece itself but in Asia Minor. In the time of Homer 
its center was in Asia rather than in Europe. Many of 
the greatest of the Grecians were born outside of Greece 
proper. Such were Homer, Aristotle, Apelles, Pythag- 
oras, Archimedes, and others. 

The Grecian, or Greco-Roman civilization was thus 

4 



50 THE BOOK OF LIFE. 

planted on a sea coast and in islands the most diversified 
in the world. These physical features of the country 
impressed and molded the Greek character. Here was to 
be produced the most varied talents and the most elabo- 
rate genius that the world had seen. 

The infancy of Greek national ]ife may be reckoned 
from the Homeric age (1200 B. C.) to Thales, 636 B. C. 
The Greeks of that age believed that the sky is the floor 
of heaven; that the earth is flat, and full of dragons, 
monsters and marvels. Already in this period, their art 
was emerging from the fixed and stiff forms of Asia. 

Grecian Childhood lasted from Thales to Socrates (468 
B. C.) It was a period of active but not of fruitful spec- 
ulation. Thales taught that the first principle of all 
things is water; that humidity originates warmth, and 
that the world has a soul. Anaximenes said that the air 
is the primitive thing, all things spring from it, and the 
air is God. Diogones thought that the air has knowledge 
and is conscious. Anaximander discovers the obliquity 
of the Ecliptic, but thinks the earth is a cylinder (610 
B. C.) In other respects he was like a Darwinian, for he 
taught that in creation the sun acted on the primitive 
miry earth, producing filmy bladders. These, becoming 
surrounded with a prickly rind, burst, and animals came 
forth. Man was first ejected as a fish. Pythagoras 
believed that all things are constituted by the laws of 
Sacred Numbers. (540 B. C.) 

The phase of Grecian Youth extended from Socrates 
to Epicurus, 341 B. C. Socrates taught that mathematics 
and physics lead to vain conclusions, and his pupil Plato 
thinks that the senses are illusory, and he believes that 
God, Matter, and Ideas are the three primal principles. 
Epicurus believed in pleasures through temperance, and 
rejects the doctrine of immortality. But it was in the 
domain of art that this age of Greece was to make its 
most brilliant achievements. For several centuries the 
Greeks had carefully studied the external anatomy of 
mam They now showed the results in the first statuary 
and busts that had been correct in form and proportion. 



GREEK CIVILIZATION. 51 

They imitated nature in her most graceful moods. 
Phidias, Praxiteles, Apelles and many others, carried art 
to a wonderful degree of excellence, the admiration of all 
succeeding ages. 

Maturity in Greece was ushered in by Aristotle, 384 
B. C. He formulated the Inductive Method or Logic in 
science, and taught that organic beings form a connected 
chain. In physiology, he thought that the brain is devoid 
of blood and of sensation. Euclid develops Geometry, 
300 B. C. and Archimedes (287 B. C.) writes on the sphere, 
cylinder, endless screw, and many other physical prob- 
lems. Eratosthenes (276 B. C.) unfolds the first princi- 
ples of geology, and Hipparchus discovers the precession 
of the equinoxes and catalogues 1080 stars (160 to 145 
B. C.) The Greeks had now laid the foundations of 
exact physical science. But they were not to rear the 
superstructure. 

We have sketched the fairest side of Greek national 
life. On the other hand, they were warlike and ambi- 
tious. The conquests of Alexander tempted them to 
broader arenas of martial glory and they soon fell beneath 
the mightier arm of Roman warriors. It was Roman 
ambition that prematurely stopped the development of 
Greek intellect. Rome was a diverse beast, a compound 
of bear, lion and wolf, '* with great iron teeth." Rome 
itself sank in the luxury gotten from the spoils of its war- 
like robberies. Its international roads were only extended 
war-jmths. And its policy of national unity was summed 
up in two words — police and taxes. 

Christian civilization planted its roots in the fertile soil 
of the Roman. Here it received the abundant endow- 
ment of literature, of art and of wealth. It started forth 
in the direction of spiritual life and culture, of uni- 
versal brotherhood and peace. But it turned aside 
into the unfruitful paths of faith and dogma. By 
the greatest of misfortunes the Christian doctrines fell 
into the hands of monastic teachers. In their fierce 
revolt from Roman luxury they forgot that faith meant 
fidelity to truth. They constructed elaborate and absurd 



52 



THE BOOK OF LIFE. 



systems of theology in place of a system of life. Under 
the influence of the Alexandrian school of Platonists, 
Christian theology turned its back on the promises of a 
righteous kingdom on this earth. It became aD Egyptian 
sphinx, with riddles for doctrines. Its head was indeed 
human, but its body was a beast. Had Christian teachers 
accepted in good faith the teachings of Christ and the 
prophets, how widely different had been the develop- 
ment of modern Europe ! Christianity was master of 
Europe, of western Asia and of north Africa. What did 
it show for this ? It brought forth the Middle Ages, a 
thousand years of intellectual stupor, of moral twilight 
and of social degredation. 

The instincts for science are strong in the Japhetic 
race. In the twelfth century, when the Christian Cru- 
saders came in contact at Jerusalem with Arabian civili- 
zation it stimulated them anew to the study of science. 
From the fifteenth to the nineteenth centuries the dis- 
coveries of Copernicus, Gallileo, Kepler, Newton, Harvey, 
Dalton, Cuvier Gall, Mayer, and a host of other great 
minds, paved the way for a new civilization. But this 
civilization could not take its definite and ultimate form 
until social science was discovered. 




THE FOBUM AT BOME. 



CHRONOLOGY. 53 



CHRONOLOGY. 

Explanation. — In the following tables we use dash 
lines to divide off the ages into periods of 1040 years. 
This is an- Astro-Cycle or Millean. As a starting point, 
we assume the date of 6240 years before the present year 
1884 of the Christian Era. That starting point is exactly 
six Milleans from the present year 1884. It is also 3609 
years before the Era of Nabonassar, and 3680 years before 
the Olympiads of Gorcebus, and 4329 before the reign of 
Augustus. By using this era of Creation, we are able to 
express any known date of history with one set of figures, 
because it is placed before them all. We may write A. M. 
after it to signify year of the world, Anno Mundi. Or we 
may use it without these letters, or simply, M. In these 
tables a few dates are enclosed in parentheses, thus : (721 
B. C), the letters B. C. meaning before the Christian Era, 
and C. E. meaning after that era. 

l— 

1 A. 11. First Year. Creation of Adam and Eve in Eden. 
This was seven hundred years after the Brown and the Black 
races had been created. It was six Milleans after the first 
appearance of life in the Silurian age. Adam and Eve (Cha- 
vah) were expelled from Eden for disobedience to Yehovah. 
They bare Cain and Abel, and Cain slays his brother. After- 
ward they have Seth and other children. 
130— Birth of Seth. Adam lives 930 years. 



1056 — Birth of Noah, ninth generation from Adam— Adam, Seth, Enos, 
Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, Noah, 
(Kali Yug period of India begins, 1255.) 

1656— The Euphratean Flood destroys all the Adamites except Noah 
and his family. His three sons repopulate the earth. They 
originate the Semites, Kamites, and Iapethites. 

1906— A monarchy founded in Egypt or Kam, by Mizraim, called 
Mina, or Menes. Elam settles in Persia. Lower Babylonia set- 
tled. 

1998— Yaou and Chun establish the kingdom of China or Chnng-Kwo 
(2358 B. C.) Assyria settled by Asshur. 

3 

2106— Nimrod becomes famous. He builds Babel or Babylon, Erech, 
Accad, Calneh, and Nineveh, (2250 B. C.) He unites Chaldea 
or Babylonia into one empire. About this time Cuneiform 
writing invented in Chaldea. 

2156— The patriarch Shem dies, aged 600 years. 

2186— The great Pyramid of Oizeh completed, (2170 B. C.) 



54 THE BOOK OF LIFE. 

2335- -Abraham born. He was father of the Israelites. (2021 B. G.) 

2434— Abraham enters into a covenant with Yehovah, and the next 
year Isaac was born. His mother was Saiah. (1921 B. C. ) 

2475— Isaac marries his cousin Rebekah. (1881 B. C.) 

2495— They have twin sons, Jacob and Esau. (1861 B C. ) 

2535— Jacob, afterward named Israel, marries his cousins, Rachel 
and Leah. He has twelve sons, Reuben, Simeon, Levi, Judah, 
Dan, Naphtali, Gad, Asher, Issachar, Zebulon, Joseph, and 
Benjamin. There was one daughter, Dinah. These sons 
became the heads of the twelve Tribes of Israel. 

2603— Joseph sold by his brethren into Egypt, where he becomes a 
ruler under the king, Amenoph. (1753 B. C.) 

2625— Jacob enters Egypt with his family. He lived 147 years. 

2784— Birth of Moses, the Hebrew law-giver. (1572 B. C.) 

2806 — Phenician civilization comes into prominence. (1550 B. C.) 
They invent the first real phonetic Alphabet, afterward copied 
and modified by the Hebrew and the Greek nations. 

2811 — Kammurabi, the Arabian, conquers and rules Babylon. His 
dynasty lasts 245 years. 

2856— Iranic civilization becomes prominent in Persia. First songs 
of the Avesta. 

2864— Exodus of Israelites from Egypt, under the leadership of 
Moses. This was March 21st, 1492, B. C, and 430 years after 
the covenant with Abraham. They had been in more or less 
servitude about 200 years. Amunoph I. was then king of Egypt, 
18th Dynasty. 

2904 — Israelites receive the Mosaic Law, and under Joshua are led 
into the land of Canaan, which they conquer. 

2956— The Assyrians, under Tugultitinip, conquer Babylonia. 

3056 — The Vedas or sacred books of India compiled, and the poems 
of Homer recited in Greece. (About 1200 B. C.) 
4 

3201— Birth of Samuel, last of the Judges of Israel. (1155 B. C.) 

3260— Saul anointed king of Israel ; rules 40 years. (1096 B. C.) 

8292— David anointed king. Rules 40 years. (1064 B. C.) 

3340 — Solomon succeeds his father David ; reigns 40 years. 

3344 - Solomon lays the foundation of the Temple. (1012 B. C.) 

3380— Rehoboam rules Judah. Ten tribes revolt under Jeroboam, 
forming a separate kingdom, the "House of Israel" or Eph- 
raim. (976 B. C.) 

3456— The prophet Alesha ministers in Israel. 

3580 -Olympiad of Corebus, the first authentic date in Greek history. 
(776 B. C.) 780 years after Athens was founded. 

3586 — Invasion of Palestine by Pul, king of Assyria. 

3603— Foundation of Rome, according to Varro. (753 B. C.) 

3609— Era of Nabonassar, Babylon independent under him. 

3635 — Samaria taken by Sargon, king of Assyria. Captivity of the 
ten tribes of Israel. (721 B. C.) This was 255 years after the 
Division from Judah. These ten tribes were never brought 
back. Their restoration was promised under the Messiah. 

3635— Total eclipse of the moon, March 19th, 4 x /2 hours before mid- 
night, at Babylon. Sargon or Shalmaneser, king. 

3645 (?)— Invasion of Judah by Sennacherib. 

3689— Reign of Assur-bani-pal, king of Assyria, He gathers a library 
of cuneiform tablets. (667 to 625 B. C.) 

3754— Siege and capture of Jerusalem by Nebuchadnezzar of Baby- 
lon. House of Judah captive. (602 to 958 B. C.) This was 127 
years after ten tribes were captive. The prophet Isaiah dates 



CHRONOLOGY. 55 

from 808 to 726, B. C. Daniel commenced his prophecies soon 

after this captivity. Siddartha, or Gautama, established B ud- 

dhism in India 
3776— Jeremiah and Baruch, with King Zedekiah's daughters, escape 

and are supposed to reach Ireland, 580 B. C. 
3779-Ezekiel has a vision of the Temple and the New Jerusalem. 
3805— Kong-fu-tse (Confucius) teaches in China, Lives 86 years. 
3818— Cyrus, the Persian, takes Babylon. (538 B. C.) 
3820— End of Judah's 70 years of Captivity. Cyrus sends back 42,360 

people of the tribes of Judah, Levi, and Benjamin. Nehemiah 

and Zerubbabel were leaders. (536 B. C.) 
3841 — Conquest of Egypt by Cambyses, the Persian. 
3898 — Queen Esther (Hadassah) procures favors for her people the 

Jews, from the Persian King, her husband. 
3899 — Ezra returns to Jerusalem, authorized by Artaxerxes to rebuild 

the Temple. He leaves March 20th and reaches Jerusalem 

July 10th, 457 B. C. 
3912— Brilliant age of Greece. Pericles ruler. (444 B.C.) Appelles 

the painter ; Herodotus the historian and Phidias the sculptor. 
3946— Malachi the last of the Old Hebrew Prophets. 
3972— Birth of Aristotle (384-322 B. C.) He founds Inductive Science. 
4022— Alexander the Great fights the Battle of Granicus. In 332 B. C. 

he founds Alexandria. 
4033 — Alexander dies at Babylon. His kingdom divided into the 

"Four Horns" of Daniel, viz. — Ptolemy takes Egypt, Antigo- 

nus rules Syria, Lysamichus rules Asia Minor, and Cassender 

rules Greece. 
4156 — Brush pencils long used in China. About this time writing 

paper invented by Tsae. 
4072— Ptolemy Soter founds Alexandrian Library. (284 B.C.) 
5 

4198 — Antiochus Epiphanes sets up the " Abomination of Desola- 
tion " in the Temple at Jerusalem. 

4201— The Temple is purified by Judas Maccabeus. 

4256 -Julius Caesar born. Becomes Emperor 45 B. ('. 

4329— The Augustan Era. Octavius receives the title. 

4350 — Birth of Jesus of Nazareth or Yeshua Ben Miriam. 

4356 — Beginning of the Christian Era. 27th year of Augustus. 

4383 — Crucifixion of Jesus by the Jews. His age 33. 

4426 — Destruction of Jerusalem by Romans under Titus, " 10th of 
5th month." 1,100.000 people perished. 

4491 — Barcochba claims Messiahship but is defeated by the Romans. 
Jews dispersed ; 580,000 perished. 

4681— Constantine makes Christianity national in Roman Empire. 
(325 C. E.) 

4751 —Roman Empire divided into Eastern and Western. 

4766 -Sacking of Rome by Alaric the Goth. 

4813— Hengist the Saxon founds the Kingdom of Kent. (457. ) 

4832— End of Western Roman Empire. 1260 lunar years from Nabo- 
nassar. 

4888— Justinian Edict makes the Bishop of Rome the head of all the 
churches. Thence to 1775 is 1260 lunar years. (532 or 3.) 

4963 — Eastern Roman Emperor, Phocas, decrees the headship of the 
Bishop of Rome. (607 or 602.) Thence to 1848 is 1260 lunar 
years. 

4978— Hegira, or Mohammedan Era. (July 16th, 622 C. E.) 

4993— Saracens take Jerusalem, 1260 lunar years after Nebuchad- 
nezzar. 



56 THE BOOK OF LIFE. 

5141— Haroun Al Raschid, Caliph of Bagdad, Arabian. 



5218— Three parts of Russia united under Rurik. (862.) 

5227— Alfred the Great, King of England, in Wessex. (871.) 

5422— William, Duke of Normandy, conquers England. (1086.) 

5432— Soliman, a Seljukian Turk, takes Jerusalem. (1076.) 

5452 — First Crusade to Palestine, 1260 solar years from Cleansing of 

Temple by Judas Maccabeus. Under Peter the Hermit. 
5455— Jerusalem taken by crusaders July 15th. 490 lunar years or 

" Seventy Weeks " from Hegira. (1099.) Saracers retake it in 

1187. 
5746 — Turks under Bajazet march westward from Euphrates. (1390. ) 

Guttenberg and Faust, in Germany, complete the invention of 

printing by movable types, (1440.) In China, types used 960 

C. E. 
5809— Turks under Mohammed 2d take Constantinople. (1453.) 
5848— America discovered by Columbus. (Oct. 19th, 1492.) 
5873 — Luther's Theses begin Protestant Reformation. (1517 and 19.) 
5899— Copernicus publishes heliocentric Astronomy. (1543.) 
5966— Gallileo invents the Telescope. 
5972 — Harvey discovers the Circulation of the Blood. 
5974— Kepler's Three Laws completely discovered. (1618.) 
5976— Pilgrim Fathers from England settle in America. (Dec. 11th, 

1620.) 
6041— Newton discovers the law of Gravitation. 
6132— Thirteen American Colonies revolt from England. (1775-1781.) 
6149— French Revolution. (Pope dethroned 1798.) 1260 solar years 

from Justinian Edict. 2520, or " Seven Times " from Siege 

of Samaria. 
6160— Napoleon 1st, Emperor of France. (L804 to 1815.) 
6164— Gall discovers the Functions of the Brain. (1808-1828.) 
6190-Alshah Sidarta incarnated. (May 16th, 1834, C. E.) 
6198 — A Somatic Chart completed by Dr. Buchanan. (1842.) 
6L99 — William Miller sets the time for the Millennium. 
6200— Turkish Edict of Toleration for Jews and Christians. First 

Magnetic Telegraph line established by Morse. 
6215— True Constitution of Society discovered by Sidarta. 
6216— System of Mental Law completed from this to 1884. Tree of 

Life, 1861. 
6217— War against Slavery in United States. Ends in 1865. 
6226— Victor Emanuel deprives Pope of temporal power. 
6234— Plan of New Jerusalem discovered. Anglo-Turkish Conven- 
tion. Millennial Conference in New York Oct. 30, 1878. 
6236— Astro-Cycle closes from 1880 to 1887 C. E. Messianic Bands 

formed, 1882 
6240— Beginning of Messianic age, and close of Christian Age. 
(1884 C. E.) 

The Book of Life, Vonisa, completely written, March 31, 1885. 




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CHAPTER SECOND. 

PHYSICAL LIFE OF MAN. 

The Organic Cell is the 
artisan of life. The myriad 
forms of animals and plants 
depend upon these micro- 
scopic cells to build up all 
their complicated tissues 
and organs. A large part 
of the cells are less than the 
one thousandth part of an 
inch in diameter. The basic 
powers of life are centered 
in these minute bodies. 



58 THE BOOK OF LIFE. 

In its most complete form, a cell has an exterior wall 
or ectodorm. Within this may be an internal mem- 
brance or endoderm. The vital forces are focalized in 
the nucleus or in the point within this, called the nucleo- 
lus. In the earlier stages of a cell's life there is a con- 
tinual circulation of its liquid contents. This is produced 
by the force of a circular polarity, as shown by the arrows. 
The aggregate forces of the entire plant or animal dis- 
play this same circular polarity; we always find a circula- 
tion of blood, or sap, or of nutritive liquids. 

In the mineral or lifeless world, we find the unit of 
structure in the Crystal. The masses of the rocks, the 
solid walls of the earth, are vast aggregations of crystals, 
some of them complete, but many of them ground to dust. 
The crystal is bounded by straight lines, and its poles or 
lines of force point outside of itself, as shown in the 
dynamic chart. It is wholly dependent upon external 
conditions. If a xnece of stone, or any crystalline body, 
be broken off, it can not repair itself. Nor can one 
crystal generate another. 

In striking contrast to this, the organic cell has power 
to multiply itself in three ways. First, new cells may 
develop within the parent cell, as in figure 2. The par- 
ent cell then opens or bursts, and the new cells escape. 
This is increase by Subdivision. Second, a cell may 
divide itself by constriction into two, four, or more parts, 
each part becoming an independent cell. This is Seg- 
mentation, as shown in figure 3. And third, as illustrated 
in figure 4 at K and K, new cells may be produced by 
budding, or Gemmation. These cells may be separated 
from the parent cell, or they may remain attached and 
form a row of cells. Or, the end walls between them may 
be absorbed and thus form a continuous tube. 

In contrast to crystals, the organic cells have power to 
repair injuries that may be done to them. If a plant or 
an animal be wounded, the internal activities of the body 
are changed, proper materials are sent to the wounded 
part, and it is healed. In a state of health, every change 
of external conditions is instantly responded to by the 



VITAL FUNCTIONS. 59 

internal ones. Thus to maintain the process of thinking, 
the brain must constantly change and consume the ma- 
terials of its structure, and new materials must be sup- 
plied through the lungs and in the form of food. Mus- 
cular movements must procure the food, it must be 
digested in the stomach and oxydized in the lungs, before 
it can be sent to the brain to supply the loss that has 
occurred there. The bodily movements must be rightly 
adjusted to procure the food, and the force of the diges- 
tive organs must be properly adapted to its solution. 

A series of internal relations is thus seen to be adjusted 
to the external relations, and the higher the type of the 
organism, the more complex are these changes. In the 
lowest plant they are few and simple; in the highest 
animal they are numerous and diversified. To make 
these adjustments in all their complexity, it is necessary 
to have certain definite structures called organs, as for 
example, the lungs, the heart, or the brain. 

Threefold Functions. In the human body three 
kinds of organs carry on the unceasing work of life. 
Some are engaged in taking the elements of Air, Water 
and Food, and, after changing the form of these, they 
carry them to the various parts of the body, to sustain 
its action and to build up its wasted tissues. The organs 
which do this work constitute the Nutritive System. 
These also include the power to produce an entirely new 
and independent organism, like that of the parents. 

Another kind of organs consist of bundles of delicate 
tubules, which carry messages to and from all parts of 
the body, and center in the brain and other collections of 
nerve cells. These organs form the Nervous System with 
its three-fold functions of Thinking, Feeling and Volition. 

A third class of organs are concerned in moving us 
about from place to place, in performing the many tasks 
of labor, and in the lighter movements of play. These 
organs are the muscles, bones and ligaments, or Motive 
System. The bones also form a frame work for the body. 

All parts of the body are instruments for expressing 
the mind. They are united in relations of the closest 



60 THE BOOK OF LIFE. 

sympathy. For this reason we must briefly consider the 
functions of the body as the basis of all mental phe- 
nomena. 

Nutrition. The Chart of Nutrition exhibits a general 
view of the organs concerned in this most central part of 
vital action. It is a section of the body viewed from the 
side, and with some of the organs slightly turned out of 
place so as to show their connections with other parts. 

The work of digestion commences in the mouth, where 
the food is masticated by thirty-two teeth, and mixed with 
saliva from the parotid, the submaxillary and the sub- 
lingual glands. 

The last named of these glands is seen at 4, beneath 
the tongue. 

The food then passes along the pharnyx and down the 
esophagus to the stomach. The multitude of peptic 
glands then pour out the gastric juice, and this mixes 
with, or dissolves and digests, the albuminous parts of 
the food. As this process goes on, the mass of digested 
food passes through the pylorus and along the small 
intestine or duodenum, jejunum, and ileum. Here it 
meets the juice of the pancreas and of the intestinal 
glands, and these complete the work of digestion by dis- 
solving the fats, the starch and the sugar of the food. 

The pulpy mass of the food is now called chyme, and 
it is forced slowly along over the mucous coat of the 
small intestine. From this coat a vast multitude of 
minute points, called villuses, project into the passing 
current of chyme. Within each one is the commence- 
ment of a little tube of lacteal. These are marked V. V, 
V, in the side figure of Absorption, where they are very 
much magnified. The lacteals are shown white in the 
large figure. 

The lacteals absorb the nutritious part of the food and 
carry it through the mesenteric glands to the chyle cyst 
or cystum. These glands modify the character of the 
current of chyle. They commence the work of organiz- 
ing its materials into plastic cells. Keaching the chyle 
cyst, the milky liquid is carried up the thoracic duct, to 



BUILDERS OF THE BODY. 61 

the left side of the neck, where it is poured into the left 
subclavian vein at Th. The chyle is thus mixed with the 
current of venous blood, and carried to the heart. Before 
tracing this farther, we must briefly consider the charac- 
ter of the chyle itself. 

Our food contains three groups of elements: 

First, the Proteid group, as gluten, albumen, fibrine 
and caseine. Each of these contain carbon, oxygen, 
hydrogen, and nitrogen, with lesser proportions of phos- 
phorous, sulpher and mineral salts, as shown in the mole- 
cule of Bioplasm fig. 3. The proteid group of food con- 
tains all the essential elements of nutrition. The tissues 
of the body have the same chemical composition, and 
they can all be formed from its materials. 

Second, the Amyloid group includes starch, gum, sugar 
and the oils and fats. Each of these contains carbon, 
oxygen and hydrogen. They furnish elements to be used 
in forming the fats of the body, and for muscular action. 
In the process of digestion starch is changed to glucose 
before it can be assimilated. 

Third, the Mineral group, including air, water and 
sodium chloride. Water contains oxygen and hydrogen, 
and air contains oxygen, nitrogen and traces of carbonic 
oxide. 

A grain of wheat cut across, will show us how these 
elements are stored up in the food. See the side figure 4. 
The interior contains the starch cells, and the layer of 
gluten cells lies next to the bran. Here also are stored 
the iron and silica. In our food we require each day , 
36,500 grains of water, 2,000 grains of proteids, 5,200 
grains of amyloids, and 1,200 of the minerals. 

We may now trace the distribution of these materials 
of life from the heart to all parts of the body. When 
once emptied into the veins, the current of chyle can not 
be distinguished from the blood. Both enter the right 
auricle of the heart. This contracts, and forces the blood 
into the right ventricle. The latter contracts in turn, 
driving the blood through the pulmonary arteries into 
the lungs. There it passes through the capillaries, over 



62 THE BOOK OF LIFE. 

the clustered air cells, and is changed by the air which 
these 300,000 cells contain. The blood changes from 
a dark or bluish crimson, to a bright scarlet color. The 
air imparts oxygen to the blood, and removes its carbonic 
oxide, watery vapor and remains of wasted tissues. Sev- 
enteen times a minute the supply of air in the lungs is 
renewed by breathing. The expired air has gained five 
per cent of carbonic oxide, and it has lost five per cent 
of its oxygen. Eight ounces of solid carbon are elimi- 
nated every twenty-four hours. In the gaseous form it 
makes eighteen cubic feet. In that time we require to 
breathe from three hundred and fifty to four hundred 
cubic feet of air. It is not strange then, that the ancients 
thought that " the breath is the life." 

The blood is returned to the heart by the pulmonary 
veins, and is poured into the left auricle. This chamber 
contracts, sending the blood into the left ventricle. The 
contraction of this ventricle forces the blood into the 
aorta, and through the branches of this artery the 
blood is carried to every part of the body, renewing the 
tissues of each organ, and supplying them with force for 
their activities. The elements in a drop of blood are 
shown in the side figure 2. About three -fourths of the 
blood is serum or water. This water holds in solution, 
the bioplasm, the phosphates, salts, fats, and other ele- 
ments of nutrition. About thirteen per cent of the blood 
consists of re 1 and white cells, and these are sufficient to 
impart its characteristic red color. The red cells are car- 
riers of oxygen and of vital force. The white cells are 
directly used in the reconstruction of tissues. 

The act of growth or nutrition takes place only when 
the blood reaches the capillaries, or minute arteries and 
veins which surround the cell tissues of all the organs. 

Nutrition involves the kind of action called Osmosis, 
or the passage of liquids and gases through basement 
membranes, covered with epithelial cells, as shown in the 
initial engraving of this chapter. The two sides of the 
membrane are in opposite states of polarity. In the 
air cells of the lungs there is air on one side of this 



CHART OF NUTRITION. 







64 THE BOOK OF LIFE, 

membrane. On the other side is the impure blood. The 
interchanging currents pass the carbonic oxide through 
into the air, and in turn pass the oxygen of the air into 
the blood. In the digestive organs there is water and 
food on one side of the basement membrane, and the lac- 
teals with arteries and veins on the other. 

The blood is sent to all parts of the body by the arter- 
ies, and it is returned to the heart through the veins and 
lymphatics. 

The veins from the intestines, stomach, spleen and kid- 
neys, unite to form the portal vein. This enters the liver, 
branches around the hepatic cells, and these separate the 
bile and sugar from the passing current. The venous 
blood then goes to the heart, to be again sent to the lungs 
and repeat the round of the circulation. 

The kidneys separate urea, water and salts, from 
arterial blood. The perspiratory glands of the skin also 
eliminate part of the waste products of the system. A 
section of the kidney is given jn the Chart of the nervous 
system. 

In the corpuscles of the kidneys, the Eenal artery is 
seen to end in a tuft, within the Glomerulus. The latter 
is formed of layers of cells, which separate the secretion 
of the kidneys. This is passed along the uriniferous tube 
of each minute lobule, and thence into the pelvis of the 
kidney, and along the ureter to the bladder, to be finally 
eliminated from the body. 

The Spleen is a blood gland and is en gaged in the work 
of producing, modifying and destroying the blood cells. 

Embryonic Growth. In the process of Generation, 
a germ-cell and a sperm-cell always form the initial point 
of the new organism. The first is feminine, the second is 
masculine. When the germ-cell has been fertilized by 
contact with the sperm-cell, then the first commences a 
process of segmentation, and this goes on until there is 
formed an internal layer or membrane. The external 
layer curves upward, forming the Neural canal, in which 
is lodged and protected the brain and spinal cord. The 
internal layer curves downward, forming the Ventral 



MOTIVE SYSTEM. 65 

canal, for the heart, lungs, and digestive viscera. Thus 
the body or trunk of a vertebrate animal consists of two 
great tubes, containing the most vital organs of the sys- 
tem. The developing germ-cell is lodged in the uterine 
cavity where it can have the most favorable conditions of 
growth. It must constantly receive new materials of 
nutrition from the maternal arteries. And it must as con- 
stantly be subject to a surrounding sphere of developing 
and molding spiritual forces. 

Motive System. The four hundred and seventy 
muscles of the human body are disposed in layers. They 
consist of bundles of minute cells ; as shown in Figure 1 
of the Nervous System Chart, and in the engravings of 
the brain. They are attached to the bones as levers, and 
move them by contraction. 

A current of nerve force is sent from the brain, or from 
other nerve centers, and this polarizes the muscle cells. 
One end of each cell is made negative, and the other end 
positive. When thus oppositely charged, the two ends 
approach each other, and thus the entire muscle is con- 
tracted or shortened about one-third. When the charge 
of nerve force is withdrawn, the cells return to their 
former position, and thus the whole muscle relaxes. 

In the chart of the Nervous System, the large muscles 
of the upper arm are shown. The nerve is seen at BE, 
and the Biceps muscle is drawn with the cells immensely 
enlarged. This muscle, attached to the radius, at B, 
raises the forearm by its contraction. On the back side 
of the arm, the triceps muscle straightens or extends the 
arm by its contraction. 

The rectus muscle of the leg is attached by its tendon 
to the iliuni above, and the tibia below. Its contraction 
throws the leg forward in walking. On the back of the 
leg, the biceps flexor cruris, attached to the ischium 
above, and to the tibia below, bends the leg at every step. 
The gastrocnemius raises the os calcis or heel bone, and 
this throws down the toes and raises the body in walk- 
ing. The intercostal muscles raise the ribs, and the ser- 
ratus draws them down in the act of breathing. A still 



66 THE BOOK OF LIFE. 

more important muscle of breathing is the diaphragm, a 
broad curtain extended across the cavity of the body 
below the heart and lungs, and marked dia in the chart 
of nutrition. 

The teeth form part of the exo-skeleton, so highly 
developed in some of the lower animals, like the chelo- 
nians. Including the teeth, there are two hundred and 
forty bones in the human body. 

The skin presents an example of the nervous, nutritive 
and motive systems, combined. Its protecting layers of 
the epidermis, and its elastic and contracting fibers, belong 
to the motive system. Its multitude of sensitive nerves 
are an important part of the nervous system. And its 
perspiratory, sebaceous and hair glands belong to the 
system of nutrition. The 5,000,000 of pores in the skin 
form an extensive system of drainage for the waste mat- 
ters of the body, and justify the importance attached to 
bathing and cleanliness. 

In the structure of plants-, we find no nervous system. 
The work of the plant is chiefly nutrition. It lays up 
stores of force to be expended by the nervous and motive 
systems of animals. 

Nervous System. In order to maintain life in its 
highest forms, it is necessary that all parts of the body 
should act in sympathy and unison ; that all muscular 
movement should be under the control of a central 
power; and that there should be a special mechanism 
for the manifestation of thought, feeling, and volition. 
All this is provided for in the Nervous System. This 
includes three parts ; the Brain, the Nutro-nerves, and 
the Sensi-motor nerves. 

The large figure in the chart of the nervous system 
exhibits a side view of the brain and a back view of the 
body. On the left side the muscles of the back have been 
removed. This displays a part of the chain of twenty- 
four nerve-centers and fibers which form the great sym- 
pathetic or Nutro system of nerves. These lie back of 
the heart, lungs, stomach and other digestive organs, and 
are on each side of the body. They govern the action of 



NERVOUS SYSTEM. 



67 







68 THE BOOK OF LIFE. 

all these organs. Each of these centers also sends a 
bundle of fibers to the spinal cord, and receives one in 
turn. The chief center of the nutro system is the gaste- 
rus or solar plexus and ganglion back of the stomach (g). 

Sensi- motors. The spinal cord consists of a" vast 
multitude of fibers and cells. The motor fibers branch 
off to the muscles of the body, and the sensory fibers to 
the skin. Other bundles of sensory and motor fibers, 
like those in the face, branch directly from the brain. 

In the eye, the nerves terminate in rods and cones 
l-10,000th of an inch in diameter. See figure 7. These 
vibrate to the different waves of light, and carry into the 
brain the picture formed on the black pigment of the 
eye. This is the vital part of vision. 

The nerves in the ear are distributed to the otoliths or 
ear stones; to the ends of the semi-circular canals ; and 
to the vibrating fibers of Oorti in the cochlea. These 
parts perceive the intensity, quality and pitch of sounds. 
The ear of the lobster is of' the very simplest type. It 
consists of a simple sac filled with liquid, and with float- 
ing ear stones. The ear of the fish is further complicated 
by adding the semi-circular canals. In birds and mam- 
mals there is a drum or tympanum, as in man. 

The nerves of Touch terminate in the microscopical 
papilla of the skin as seen in figure 6. 

Centers. In all the centers of nervous action we find 
cells and fibers associated. The structure of these may 
be understood from figure 5 in the engraving of the 
Nervous System. This figure is magnified 350 diameters. 
Both the fibers and the cells, in the brain, have an aver- 
age diameter of about the l-1500th part of an inch. This 
would give at least 3,000,000,000 in each hemisphere of 
the brain. The spinal cord has a lengthened series of 
nerve-centers. 

The nerve cell has a nucleus, surrounded by layers of 
membranes and granules, and traversed by delicate pro- 
longations of the fibers. Processes extend from the cell 
and connect it with adjacent cells. 

The nerve fiber, or to describe it more accurately, nerve 



PHASES OF DISCOVERY. 69 

tubule, contains a conducting substance, the axis cylin- 
der, or band axis. A membrane encloses this axis, and is 
in turn surrounded by an insulating sheath. A part of 
the sheath has been cut away so as to show the axis. The 
tubule is rilled with a conducting substance, because it is 
a current motion or nerve force, and not a liquid which is 
to be carried along its channel. 

The sheath insulates the nerve current as it flows 
along the cylinder so that no part of the current may 
escape to the tubules which lie beside it. But when a 
current reaches a center, where the cells are, it may read- 
ily flow from one cell to another, both through the cell 
walls and through the processes which connect the cells 
with each other. 

The nerve cells are like the magnetic battery, and the 
fibers are like the conducting wires of the telephone. 

The office of the nerve cells is to receive and retain 
impressions, and to originate or modify nerve forces, while 
the fibers are the channels for its transmission. 

Along these conducting tubes the waves of thought, 
of feeling, and of will, flow swiftly in delicate lines of 
living light. Touch your finger, and the current will 
flow up the nerves of the hand and arm until it reaches 
the cells of the spinal cord and the brain, and makes its 
impression on them. Then, and not till then, you are 
conscious that the finger has been touched. 

The Brain. The highest of all living structures is the 
human brain. Yet it was the last one in nature to yield 
its secrets of action to the questioning intellect of man. 

The everlasting stars sang to his willing ear the hymn 
of their perpetual revolutions; the earth turned to his 
gaze the fossil- written record of her uncounted ages of 
development; chemistry allowed him to penetrate and 
examine the intimate structure and atomic changes of 
matter; philosophy taught him to measure the majestic 
forces of the universe; and biology permitted him to scan 
the rhythmic and hidden pulsations of organic life — all 
these must be understood before he could thread the 
winding labyrinths of the brain, and survey that wonder- 



70 THE BOOK OF LIFE. 

ful mechanism from which have sprung the noble 
achievements that built up civilization and glorified the 
human race. 

When the brain is removed from its bony encasement, 
we observe a mass of folds or convolutions, as shown in 
the engraving of the Nervous System. The actual sur- 
face of the brain is said to be three hundred square inches 
in each hemisphere. 

In some brains the convolutions are deep, and in others 
they are shallow. The amount of mental or nerve power 
increases in proportion to the surface thus gained. In 
two brains of equal size, one might have deep convolu- 
tions and much mental power while the shallow convolu- 
tions of the other would give a much smaller thought- 
generating surface. 

But the amount of mental power depends much more 
largely still, upon the good texture of the brain. One 
brain may be fine and powerful; another may be coarse 
and weak. One is like steel or the diamond; the other is 
like basswood or mud. The texture of the brain, in any 
given case, may be fairly judged by that of the organs of 
sense and the body in general. Where these organs of 
sense, the eye, the nose, and the skin, are delicate and 
fine in texture, we may safely conclude that the brain has 
the same good texture and qualities. 

The richly endowed intellect of Aristotle and the dull 
soul of the Bushman both dwelt in brains having the 
same number of parts. But in these two cases that mar- 
velous instrument of thought must have differed widely 
in its perfection of form and texture. The brain of Aris- 
totle intoned the music of the spheres, that of the Bush- 
man was heavy clay. 

Phases of Discovery. From the year 1796 to 1828 
Dr. Joseph Francis Gall made public the location of 
twenty-seven organs of the brain. The method pursued 
by Gall was to compare the external developments and 
peculiarities of the brain with the known traits of charac- 
ter shown by different persons. This method was long, 
laborious and difficult. That he made so few mistakes 



EXPERIMENTS. 



71 



convolutions 
nurn'W 



Experiments* 
of — 

Terrier, 

ma 

1876 




Wain offiarfi 

Seen frorft dboi/€ 



£ 



72 THE BOOK OF LIFE. 

shows the depth of his sagacity, the greatness of his 
intellect. All except four of these locations have been 
confirmed by subsequent experimenters. 

In 1841 and 2, Dr. Joseph Eodes Buchanan conceived 
the idea that the organs of the brain might be directly 
excited, or their influence felt, by extremely sensitive per- 
sons, when in their normal condition, and not in a mes- 
meric state. He was rewarded by finding that four of 
the organs, that is, Sexlove, Friendship, Parental love, 
and Patriotism, were wrongly located by Gall, and that 
these were on the top and side of the brain. But what 
was quite as important as this, he was able, in the same 
way to locate the mental faculties in the body and thus 
to make the first Somatic Chart. He had now mapped 
the dial plate on the face of the soul. But it was left for 
others to explore and explain the inner mechanism of the 
brain and mind which alone made those external signs 
significant. He called his method Psychometry, a 
measuring of the soul. He thus commenced the explora- 
tion of the great laws of radiated nerve force; but from 
supposing that all of the faculties exerted repulsive force, 
his further advancement was impossible. 

The new methods of experiment were not accepted by 
scientific men generally. But in their own way, by vivi- 
sectioQ upon the lower animals, eminent physiologists, 
like Flourens, Magendie, Dalton, and many others, had 
entirely rejected Gall's doctrine of the cerebellum. They 
had clearly proved that its functions were connected with 
locomotion, and not with the sexual instinct or amative- 
ness. On removing the cerebellum from the lower 
animals, the invariable results were a loss of the 
power to walk or fly; the ability to co-ordinate the neces- 
sary muscles. And from this they unwisely concluded 
that the whole scheme of location was unfounded. 

Quite recently a series of most remarkable experiments 
have been made, and these have caused the scientific 
world to change its attitude on this subject. They have 
furnished just that kind of proof which medical men 
demanded. From 1872 to 1876 Dr. David Ferrier made 



POLAR GROUPS. 



73 




74 THE BOOK OF LIFE. 

numerous and careful experiments on the brains of 
monkeys, dogs, cats and birds. His method was to make 
the animal insensible by giving it anaesthetics. He then 
removed portions of the skull so as to expose the brain. 
When the animal had recovered consciousness, currents 
of electricity were applied to different parts of the brain 
and the results were carefully noted. At any one point, 
the excitement produced by the electric current would 
always cause muscular movements of a certain kind. 

In this way, after a multitude of experiments, he 
located the centers of movement of twenty-one faculties. 
He simply called these " motor centers;" but at the 
same time he is careful to say that these may be in reality 
the centers of feelings, of which the motions evoked are 
the natural gestures or expressions. These movements 
are exactly the ones which the writer of this Book had 
described as belonging to the organs marked in these 
regions in our engraving, ever since 1859. They were 
locations corrected from the old system of phrenology. 

The movements evoked by Ferrier were indeed of a 
most striking character. On touching the organ of 
imagination or wonder with the poles of the battery, the 
animal would open its eyes with surprise and wonder, 
turning its head from side to side. On exciting caution, 
the animal would display every mark of fear and alarm ; 
it would prick its ears on the opposite side, turn its head 
and eyes, and dilate the pupils widely. Exciting the 
organ of smell was followed by torsion of the lip and 
nostril on the same side. 

When the organ of faith was excited, the monkey 
would reach its hands forward and upward as if expect- 
ing to receive something. On removing the front or 
intellectual part of the brain " the animal remained apa- 
thetic, or dull, or dozed off to sleep," in short, the intel- 
lect was lost. Cutting off the posterior lobe "caused 
depression, apathy, indisposition to exert itself; " that is, 
it destroyed the animal's will, which is located there. 
Extirpation of the cerebellum caused a loss of co-ordin- 
ating power in the muscles of locomotion. When the 



DISCOVERIES. 75 

organs of smell and taste were removed by the cautery, 
the animal lost these senses. 

Exciting the organs of parenity and caressing caused 
prehensile and clasping movements of the hands, such as 
are used in fondling. When the organ of Reverence was 
excited it produced modest, filial, and penitential move- 
ments of the eyes. Excitement of Language caused 
movements of the mouth as in talking, with vocalization. 
Ferrier also removed other portions of the brain and the 
result was a marked loss of the function. In comment- 
ing on these experiments Ferrier says: "The phrenolo- 
gists have good reason to locate the reflective and other 
intellectual faculties in the frontal regions of the brain." 

The experiments of Ferrier have proved in a direct 
way the location of twenty-one faculties, and indirectly 
they have confirmed the rest. They disprove the location 
of the very faculties that had previously been disputed 
by the medical profession ; that is amativeness, parental 
love, friendship, and inhabitiveness. These are really 
located in the middle and upper parts of the brain. The 
organ of language is also located higher up than was 
supposed. The importance of these experiments cannot 
well be overestimated. They reduce the location of the 
organs to clear scientific demonstrations. The proofs are 
quite as positive and decisive as those which are accepted 
in chemistry and the other physical sciences. 

All of the mental laws also furnish proofs of the location 
of the organs. They show that only such and such a 
mechanism could do the work of life. 

The experiments of Ferrier have been repeated by 
many others, and their validity has been strongly 
endorsed by the most eminent physiologists of Europe 
and America. For the abundant proof of this, see Flint's 
Physiology, page 694 — Dalton's Physiology, page 426, 
edition of 1882. Bastian on the Brain, pages 530, 570 
and 688. 

Another important contribution to our knowledge of 
the brain had been worked out by Hall, Carpenter, Luys, 
and many others, before Ferrier's experiments were made. 



76 THE BOOK OF LIFE. 

This was the establishment of the two great centers of 
brain action, the Thalamus or center of sensation, and the 
Striatum or center of motor processes. These were 
known to the older physiologists simply as masses of 
gray or cellular nervous matter. They were named 
before their functions were known. The writer proposes 
to name them the Sensu's and the Motus, as these terms 
express their established functions. 

In another part of this science, Dr. James Wakeman 
Redfield, basing his observations upon the acute work 
of Alexander Walker (1839), had succeeded in locating 
the signs of character in the Face, and he published these 
in 1848. The surface of man had been carefully surveyed. 
It seemed to these explorers that the science of man was 
almost complete. Yet far greater, and far more impor- 
tant truths remained to be unfolded. It is not enough 
that we know where the organs are located in the brain. 
For the law of location is only one out of twelve laws. 
The discovery of these other laws has made such extensive 
additions to the science of man that the work of Gall and 
his pupil Spurzheim sinks into insignificance. All that 
the old phrenology could do was to describe a person's 
character and give advice. This is now the very least 
part of the science. It now deals successfully with the 
great questions of human government, the past and 
future history of man, the new and perfect plan of edu- 
cation, the collective life of society, and the final unity of 
the human race. 

These newer discoveries were made by the present 
writer, seventeen years after those first surveys had been 
completed. Those older surveys had established the law 
of Location or structure; they had partially developed 
the law of Evolution; and they had made a few contribu^ 
tions to the law of Responses. Ten laws thus remained 
to the labor of the Author, and these were elaborated 
between the years of the world 6215 and 6240. Their 
main outlines were found in the first three years of dis- 
covery, and were published through various channels. 
The Plan of the Book of Life was written out in 1862. 



BRAIN CENTERS. 77 

In April, 1878, the Author discovered that each of the 
twelve tribes of Israel was marked by one dominant 
group of mental faculties, and that each tribe in the New 
Jerusalem was placed on its ruling group of faculties, 
when we draw a plan of the city on the human head. 
This discovery completed the Author's scientific explana- 
tion of the great Scheme of the Bible, and demonstrated 
the essential truth of inspiration. It completely placed 
in our hands the means and the method for establishing 
the Kingdom of Heaven on the Earth. 

The brain of man is about seven inches long, five inches 
high, and five in breadth. It weight is about one-forty- 
fifth part of the entire body. It receives about one- 
sixth part of all the blood sent from the heart; an evidence 
that it produces the most concentrated form of vital 
force. This also shows why intense mental action is so 
much more exhausting than muscular labor. It con- 
sumes the blood more rapidly in proportion. 

The brain has two sides or hemispheres, the right and 
the left. These are closely alike in form, size, and uses, 
like the right and left eye or hand. 

The right and left hemispheres are united by transverse 
bands of fibers or commissures. The corpus callosum 
connects the upper parts, and smaller bands connect 
the centers. These bands are seen at co, and com. and 
callosum in the engraving of the Brain Mechanism. The 
hemispheres of the cerebellum are united by the pons 
varolii, simply marked Pons in the engraving. Its new 
name is Tuberum. The front and back of the hemispheres 
are united by the superior and inferior longitudinal com- 
missures. 

Brain Centers. The Motus, or front brain center is 
the chief focal point through which the organs of the 
brain send the impulses of motion to the muscles. It 
radiates force to all of the mental organs and receives 
from them. The Motus like the Sensus, is a mass of 
nerve cells, with fibers passing to, through, and from it. 

The Sensus, or back brain center is the chief point 
for receiving the incoming currents, containing the 



78 THE BOOK OF LIFE. 

impressions which have been made on the organs of sense. 
All of the mental organs at their inner ends terminate 
in these two centers. 

The Motus and Sensus thus stand between the mental 
organs on the one hand, and the outer world of sense and 
motion on the other. In passing through the centers 
the nerve force is usually modified, and more or less of 
all the impressioDS are stored in them. 

Below the brain, are collections of cells which form a 
great center through which the brain acts on the body 
and the body acts on the brain. It is named the Centron. 

The cerebellum has a center of its own, and it is con- 
nected in action with the larger brain by a process of 
fibers called the Processus. It chiefly forms the organ 
of mobility, controlling the muscles of locomotion. 

In the opposite engraving the centers are shown in 
both hemispheres. Those in the farther hemisphere are 
simply marked M. and S. 

Types of Life. The perfect brain of man enti- 
tles him to a physical rank above that of all other ani- 
mals. But his body is governed by laws like those which 
rule theirs. We may classify the entire animal kingdom 
according to their dominant physical organs. A three- 
fold division of the functions prevails through the whole. 
Assuming this as the basis of a system of classification, 
it will of course give three leading branches of the ani- 
mals— Vertebrates, Mollusca, and Annulates. 

A Type-Cell is placed in the center of our chart. Ani- 
mal and plant alike have their origin in cells. Below this 
is a molecule of Bioplasm, with carbon for its central 
atom. The lowest animal known is little more than a 
simple cell, like the ameba or monera. The lowest plant, 
like the torula or yeast plant, is likewise a simple cell. 
The protoids and the cellates do not differ widely in form. 
As the plant and the animal rise to their highest forms, 
there is a vast divergence. 

The plants are Exothens, or external livers. That is, 
they take their nourishment from the ground or the air 
by direct absorption. The animals are Endothens or 



THE BRAIN. 



79 




80 THE BOOK OF LIFE. 

internal livers. They have an internal pocket, or sac, or 
digestive cavity, into which they receive their food and 
where it undergoes solution. 

The functions of nutrition, the interests of the stomach, 
are the chief end and aim of the mollusca. The Anulates 
vary from the extreme stolidity of the crinoids and pol- 
yps, to the intense muscular activity of the insects. The 
simplest plan upon which an animal can be constructed 
is to make all of its parts be developed about equally 
around some central point, in a single plane. This is 
made somewhat more complex if we place a series of 
these rings or disks in a connected row. This describes 
the basic plan of the Annulates. A crinoid is shown in 
the chart of nutrition. 

The molluscs as a class have dominant organs of nutri- 
tion, and as these organs are unsymmetrical, not alike on 
the right and left sides, therefore the whole animal is 
one-sided, as a rule, like the snail and the oyster. Of all 
types, the plan of the mollusc admits of the least possi- 
bility of progress. 

The Vertebrates are named from possessing a back- 
bone. The object of this series of bones, with its 
expanded top or cranium, is to protect the brain and 
spinal cord and allow their highest development. The 
vertebrate is therefore the highest of the great branches. 
This plan permits the greatest variety of vital powers. 
At the head of this branch stands man. 

The botanists have not yet made a satisfactory classi- 
fication of the types of vegetable life. 

Comparing the plans of plants with those of animals, 
we should say that the plants are all radiates or annul- 
ates. A tree has an axis or trunk. From this its limbs 
spread upward, and its roots reach downward. So in the 
human body, the arms and head spread upward, and the 
legs reach downward. The plan of man is more like that 
of a tree than like that of a mollusc. The highest plant 
approaches nearer to the highest animal than some of 
the animals themselves. And food taken from the vege- 
table kingdom, from grains and fruits, is best adapted to 



BRANCHES OF LIFE. 



81 




82 



THE BOOK OF LIFE. 



sustain the perfect physical life of man, and to supply 
the force required in his highest mental activities. 

The plant can live directly upon purely mineral sub- 
stances, though it flourishes best upon a mixture of min- 
eral with decaying organic matters. The plant trans- 
forms these substances into its living tissues. The ani- 
mal lives upon the material thus collected by the plant. 
Even the flesh-eating animals live upon others which in 
turn depend upon vegetable food. The material taken 
by the animal as food is continually reduced to simpler 
chemical combinations, and then rejected by excretion it 
passes back again to mineral or vegetable forms. In 
being thus reduced, it yields the forces required to sus- 
tain the actions of animal life. There is a perpetual 
Cycle of Changes between the mineral, the plant, and the 
animal, as diagramed in figure 3 of our chart of living 
types. A connected chain of dependencies unites all 
parts of creation. 




TREE OF LIFE. 
Assyrian Sculptures, 900 B.C. 



TABULAR ANALYSIS OF LIFE. 83 

TABULAR ANALYSIS OF LIFE. 

MENTATION. 
Ideation, or Thinking— 

Perception — Vision, Audition, Tactation. 
Retention — Attention, Recollection, Aggregation. 
Reflection — Conception, Invention, Execution. 

Feeling— 

Consciousness — Auro-Sense, Pleasure, Pain. 
Sensation — Olfaction, Gustation, Thermation. 
Affection — Love, Desire, Aversion. 

Willing— 

Working — Handling, Holding, Moving. 
Recuperation — Waking, Sleeping, Resting. 
Locomotion — Volation, Pedestation, Notation. 

VITATION. 
Ingestion— 

Eating — Mastication, Deglutition, Insalivation. 
Generation — Ovulation, Copulation, Blossoming. 
Nourishing — Planting, Feeding, Drinking. 

Nutrition— 

Digestion — Solution, Secretion, Chylation. 
Assimilation — Tissue forming, Gestation, Respirat'n. 
Circulation — Absorption, Pulsation, Osmosis. 

Egestion — 

Excretion — Perspiration, Defecation, Urination. 
Parturition— Ripening, Birth, Cystogenesis. 
Harvesting — Reaping, Bearing, Shedding. 

SOCIATION. 
Culture— 

Reception— Scientati on, Recording, Designing. 
Culturing — Esthetization, Language, Costuming. 
Expressing — Artization, Publication, Furnishing. 

Association— 

Worship — Riteation, Instructing, Sanitation. 

Ministering — Stirpation, Amusing, Housekeeping. 

Messages — Purveying, Waiting, Serving. 
Industry— 

Ruling — Integralizing, Factoring, Engineering. 

Laudation — Organizing, Treasuring, Merchanting. 

Displaying — Watching, Keeping, Tilling. 



84 THE BOOK OF LIFE. 

NEEVO-SYSTEM. 
Brain— 

Mentobgans — Bad. Fibres, Cells, Converg. Fibres. 

Centebs — Motus, Sensus, Centron. 

Commisstjbes— Processus, Oallosum Tuborum. 
Nutro- Nerves— 

Fibres — Distributed to all the Organs. 

Ganglions — Cardicus, Gastricus, Pelvicus. 

Bands — Fibres, con. ganglia and Spinal Cord. 
Sensi- Motors— 

Sensobs — Special and Spinal Nerves. 

Centebs — Medulla Spinalis, Encephalon or Brain, 

Motobs — Special and Spinal Nerves. 

NUTRO-SYSTEM. 
Genitals— 

Femobgans — Vulva, Ovary, Uterus. 
Floweb — Pistil, Ovary, Stamen. 
Mascuobgans — Penis, Testis, Vesiculus. 

Alimentors— 

Ingestebs — Mouth, Salivators, Throat. 
Digestebs— Stomach, Glands, Intestines. 
Egestebs — Anus, Kidneys, Skin. 

Circulators— 

Abtebies — Pulmonics, Capillaries, Systemics. 

Heabt — Auricles, Valves, Ventricles. 

Veins — Pulmonates, Lymphatics, Recursors. 

MOTO-SYSTEM. 
Muscles - 

Flexobs — Head, Voluntary, Striated. 
Sphinctebs — Trunk, Mixed, Elastic tissue. 
Extensobs — Limb, Involuntary, Non-Striated. 

Body— 

Head— Face, Corona, Neck. 
Tbunk — Thorax, Abdomen, Pelvis. 
Limbs — Manupes, Arms, Legs. 

Bones — 

Head Bones— Cranium, Nasiun, Maxillae. 

Tbunk Bones — Kibs, Sternum, Vertebrae. 

t t,,x> x>™™ \ Shoulder, Arm, Hand. 
Limb Bones- j Thighf ^ Po ^. 



&S* ^ 4 < 



^ 




«V' 213^^1 CHAPTER THIKD. 

^ ^ °^ t ?t v v %L the t r inity in man « 

From the inotes that dance 
in the sunbeam to the central 
sun of our universe, every ob- 
ject displays a threefold na- 
ture. The far reaching analysis 
of modern science and the pro- 
found research of historians, 
have proved that the intui- 
tion of the old thinkers in re- 
gard to sacred Numbers had a solid basis in reality. The 
music of the spheres is not a mere figure of speech. 

85 




86 THE BOOK OF LIFE. 

The structure of the very atoms of matter makes them 
vibrate to pulsations which reach through the universe. 
The Laws of Numbers do more than simply gratify our 
sense of order and beauty. For they are practical guides 
in the works of art, in the discoveries of science, and in 
the conduct of life. 

Vital Trinities. In studying the table of vital func- 
tions, we shall perceive that each divides into three parts. 
One of these three is always central, and each of its two 
side members or wings supports its action in a character- 
istic way. The general relation of the three is formal, 
static, and dynamic. For example, the state of the body 
is maintained by Nutrition; the form of its movements is 
determined by Nervation; and its dynamic expression is 
through Motation. 

Ingestion, or the process of taking in our food, and 
Egestion, or the final rejection of its waste parts, are 
both subservient to Nutrition, or the direct growth and 
sustenance of the body. So' the Inspiration and Expira- 
tion of the air in breathing, are each for the purpose of 
Aeration, or the purification of the blood by the action of 
the air. 

In the last example, the distinction of the formal and 
dynamic elements is not strongly marked. The 
wings of a trinity naturally respond to each other. They 
are so constituted and arranged that the action of one 
excites the other to activity. The wings of a trinity 
express its possibilities and limitations; but the primary 
impulse to action comes from the pivot or center. The 
head and the two hands form a trinity. The head is the 
center, it gives the directions, and then the hands carry 
these into execution. The right hand takes the lead ; it 
is positive, while the left hand is receptive. 

Looking at mental action as a whole, we observe that 
Intellect and Volition are the two wings, or instruments 
for gratifying Affection, which is their pivot. The 
attraction of friendship arises in Affection, but if we did 
use the Intellectual faculties of perception and memory, 
we could neither perceive the presence nor remember the 



MEANING OF NUMBERS. 87 

face of a friend; and if we did not exert the faculties of 
Volition, we could not move the muscles to express our 
friendship, even in words. 

When carried to one thousand subdivisions, the analy- 
sis of vital functions still shows the law of the trinity 
governing them all with imperative exactness. One-third 
of these functions directly employ the organs of the brain 
and mind. And each one of the other two-thirds is con- 
nected by exact and constant laws of sympathetic action 
with some definite mental faculty. A rigid scientific 
analysis therefore proves that the great law of the Trinity 
governs no less absolutely in the true classification of 
the mental faculties. Theological writers have specu- 
lated in vain about the trinity, for they had not the 
slightest idea that there is a fixed and well-defined rela- 
tion between the three members of any trinity, and that 
the trinity is in each person, yea more, an essential part 
of the framework of the universe. 

Modern chemistry rests upon the law of Definite Pro- 
portions. That law teaches that all the atoms of matter 
are grouped according to fixed numbers. Each kind of 
atom has a certain number of poles or points of attrac- 
tion, and these limit the number and kind of other 
atoms with which it may unite. Thus in the molecule of 
Bioplasm the carbon atom in the center is shown with 
six poles, and at each one of these is found another kind 
of atom; of oxygen, of nitrogen, of hydrogen, etc. 

If we turn to any other branch of physical science we 
shall find the law of definite numbers ruling with abso- 
lute sway. No object is too minute and none too mag- 
nificent to be linked in its measured harmonies. The 
mechanical forces are of three kinds — the Direct, the 
Lever, and the Inclined plane. The direct includes the 
pull, the blow, and the push. The lever in its simplest 
form has three elements, the fulcrum, weight and power. 

The application of this law to the entire range of 
human knowledge, will be seen in the extended tables of 
Universal Synthesis. 

Meaning of Numbers. Without entering into 



88 THE BOOK OF LIFE. 

elaborate proofs, the meaning of the more important 
numbers is given here, before proceeding to the analysis 
of the mental organs. 

1. One is the number of unity, the beginning of every 
series, and the end of every synthesis. We look at a man, 
and while we perceive that he is a unit; that he acts and 
moves as a whole; that through the whole of his form 
there is connection or continuity, yet at the same time 
we perceive that he is made up of parts; that there is a 
trinal division into head, trunk, and limbs, and a dual 
division of the limbs into two legs and two arms. Thus 
we perceive both the one and the many, both unity and 
plurality, at the same time. The mind does not experi- 
ence any difficulty whatever in thus taking cognizance 
of both the simple and the complex. The two ideas exist 
together in the mind without conflict. Indeed we can not 
conceive of any object so simple that it does not have 
parts. Every object must have the basic properties of 
Form, Space, and Parts. We* can not deprive any object 
of these. 

The attempts of the old philosophers to reduce all 
things in the universe by analysis to one thing or ele- 
ment, or law, like the law of evolution, all such attempts 
are not only useless, but they are opposed to the neces- 
sary laws of thought, and they begin by a denial of facts. 
Nature is not poor, she is rich, and she has always had an 
abundance of materials in her treasure house. 

2. Two is the number of duality. All the forces of 
nature are dual or polar. They are positive and recep- 
tive, masculine and feminine, active and passive, earthly 
and heavenly. By an inverse meaning, two is also the 
number of uncertainty or dubiety, as when we do not 
know which of two things to choose. By direct meaning, 
two stands for certainty or assurance, as the mouth of 
two witnesses. The repetition of a number intensifies its 
meaning. 777 shows the fullest measure of meaning in 
seven. 

3. Three is the number of simple completeness, the 
Trinity. In every actual unit there is also a trinity. The 



' SACKED NUMBERS. 89 

two wings of a trinity are dual; three includes two. The 
two wings without a center would be easily divided, the 
center unites them, makes the three a unit. 

In the indivisible atoms of matter there are three 
dimensions, length, breadth and thickness. The organic 
cell has three elements, cell-wall, nucleus, and circulating 
contents. 

4. Four represents simple organization, or structure, 
the crossing of two lines of force at right angles. In the 
crystal, the poles a, b, c, d, are its line of construction. 
In Segmentation, the organic cell is polarized by the 
sperm-cell, and divided into four parts, a, b, d, k. Four 
is the number of Life, and of the Family — a father and 
mother, a son and a daughter. It represents the heart 
with its four chambers; the river of life with its four 
heads. 

12. Twelve is produced when two axial lines, like the 
major and the minor axis in the brain, each terminates 
in a trinity. It includes a family of trinities, four threes. 
It is the high number of organized, spiritual perfection. 
It is the mathematical basis of construction in the human 
head, and in the human form, as will be shown in the 
next chapter. It is the number of Social Structure and 
of the New Jerusalem, the center of all earthly interests. 

5 and 7. The number twelve divides into Five, as its 
material or lower side; and Seven, as its higher or spirit- 
ual side. In the head, the brain is seven-twelfths of the 
circle, and the face and body, its servants, are rive- 
twelfths. In the brain, the fibres of seven groups point 
upward and those of five groups point downward. Five 
is the number of the hand, the four fingers with the 
thumb as a pivot of action. Hence five is the number of 
the covenant and of material law. Seven includes two 
trinities with one as a pivot to unite them. 

6. Six has two trinities, but without a pivot. It stands 
for physical completeness, but lacks the spiritual bond of 
unity found in seven. 666 is the number of " the beast," 
of man under the reign of his lower functions. 

8. Eight contains twice four, the number of life. 



90 THE BOOK OF LIFE. 

Hence it indicates the renewal of life, the resurrection, or 
a union of the physical and the spiritual life. The two 
fours which form eight are incomplete, or lack dynamic 
power, until the third four is added, and this makes 
twelve. It is a general law that the Even numbers form 
the Structural Series, while the Odd numbers form the 
Dynamic Series, or, that relating to the exertion of force. 
The trinity is an odd number, and in the structure of the 
mind, the trinity of Wisdom, Love and Will is made even 
by duplicating it in the two hemispheres of the brain. 
Seven candle-sticks symbolize spiritual force, the dynamic 
work of light. 

9. Nine is the number of Judgment and of Labor. Its 
three trinities count a triangle, three sides of a square, 
the builder's measure of judgment. Labor is the ninth 
group, counting from the base of the brain. The date 
1881 would read " The double judgment of the earthly and 
the heavenly of the past, and the judgment by judgment 
of the present." This number reads the same backwards 
and forwards, it is the dividing line between the past 
and the future. 

10. Ten is the complete number of material law, the 
duplicate of five. 

11. Eleven indicates incompleteness, uncertainty, 
imperfection, or disorganization. Hence thirty-three, the 
years of Jesus, shows threefold uncertainty, and after 
three times six centuries, He is still without a kingdom. 

13. Thirteen contains twelve, with one for a pivot. 
The twelve groups of mental faculties pivot upon the 
brain centers. The twelve masculine faculties have their 
pivot in the back center or Sensus, and the twelve femi- 
nine ones on the front center or Motus. The twelve 
assistant faculties pivot in the Centron. The twelve 
tribes in the New Jerusalem have their center in the 
great Temple. The twelve Princes of Israel had their 
pivot in the King, High Priest, or Judge. In every 13, 
the thirteenth number must be central or pivotal. For if 
they are all of equal rank, there can be no true balancing 
of parts, all will be discord. If we look at the twelve- 



NUMBER IN NAMES. 91 

rayed sun, we see that its points balance each other in 
every direction. But if we draw one with thirteen rays, 
no two of them will balance each other. We see from 
this and from the law of the trinity, that the doctrine 
of Pivotal Numbers assumes a high degree of impor- 
tance. But it was quite unknown to the older writers 
on numbers. Hence those writers could not understand 
why thirteen should in many cases be a number of dis- 
cord, while yet in others it belongs to undoubted scales 
of harmony. In the Bible, the number thirteen prevails 
in the names and dates of the descendants of Joktan and 
Ishmael, even down to modern ages. These were discor- 
dant branches from the great Semitic tree. " Ishmael's 
hand was against every man, and every man was against 
him." However, when they recognize and arrange around 
a Messianic center, they will be brought into harmony. 

26. Twenty-six contains two twelves with a pivot for 
each. It represents the twenty -four leading faculties and 
the two brain centers, a summary of the mental attributes 
of man. On these are based the twenty-four Rulers of 
the Kingdom, with the central Prince and Princess. 
Each group and each tribe has its material and its spirit- 
ual side, its masculine and its feminine rulers. Twenty- 
six is the number of the mystic and sacred Name, Yeho- 
vah. Among the Hebrews, every name and word had its 
number, and this number always shows its meaning. 
The attributes of Yehovah are therefore the same as 
those of man, for man was formed in the divine image. 
The Rabbis say that the full number of the sacred Name 
is seventy -two. This is the full number of thirty-six 
faculties, duplicated, as they are, in the two hemispheres 
of the encaphalon. These faculties are again duplicated 
in the body, thus making one hundred and forty-four, the 
grand number of man and of the eternal City of Peace. 

17. Seventeen is one number of the Chosen People 
Israel. 40 is another number of Israel, and signifies a 
renewal of the covenant, five times eight. The term 40 
years occurs 12 times in the history of Israel. 

31. Thirty-one is the number of al or el, an ancient 



92 THE BOOK OF LIFE. 

name of the Deity, in Chaldea and Canaan. Its plural 
form was Elohim. 

19. Nineteen signifies Judgment under the Law. The 
Nineteenth century of the Christian Era will witness the 
close of that Dispensation. 

144. The meaning of this number is given above under 
twenty-six, and a proof is given in the fourth chapter. 

The great events of human history, no less than the 
structure and laws of the individual man, have been 
arranged in harmony with the meaning of these num- 
bers. These regular periods are best shown in the 
chronological tables. 

Historic Numbers. It has been proved by Mahan, 
Guinness, and others, that the periods of history are 
measured by certain numbers. These are the very num- 
bers which enter into the structure of man and of the 
universe. 

If we classify the events of history according to their 
different kinds, then we shall see that each kind is divisi- 
ble by a certain number. For example, those events 
which relate to Eenewal or new life, have eight as a 
prominent factor in their dates. Those which relate to 
the display of spiritual power, have seven as a factor. 
Six is a prominent factor in periods of secular or earthly 
power, like the Roman and Mohamedan. The 1260 in 
their dates resolves into the factors, 6 x 6x5 x 7. From the 
end of Cyrus to the final Dispersion of the Jews is 666 
years. The year of the Flood 1656, is 6x6x46. The 
destruction of Jerusalem, 4194, is 6x699. The nines are 
numbers of Judgment. From Nabonassar to Romulus 
Augustulus, the last of Roman Emperors, is 1260 lunar 
years. 

Forty is eight times five, the number of covenanted 
pkobation. It occurs twelve times in the history of 
ancient Israel. 

The " Seventy Weeks " of Daniel is 490 years, counted 
by the year-day theory. This measures from Exodus to 
Samuel; from Samuel to the Babylonian captivity by 
Nebuchadnezzar; and from Nehemiah's Commission and 



TRANSITION PERIODS. 93 

its execution in rebuilding the Temple, 418 B. C, to its 
Destruction under the Koman Titus, is 490 years. 

Thirteen is a number of discord or division, and is a 
factor in periods of this kind, like the Ishmaelitic and 
Mohammedan. When the thirteen is a pivot, then it is a 
number of structural unity. 

Periods of Judgment have nine as a factor. The date 
1881 contains twice 9 in the century, and 9x9 in the year, 
making it eminently the turning point as a year of Judg- 
ment. It reads the same backward or forward, it looks 
equally toward the past and the future. It is the 19th cen- 
tury of the common era, and 19 signifies Humanity come 
to judgment. 

Time is a dynamic element, and therefore 5, 7, 9 and 
other odd or dynamic numbers are found more frequently 
than the even or structural numbers, in the dates in 
history. 

Transition Periods. Every event in history is the 
result of a growth, and that growth must occupy time. 
There must always be a period or phase of preparation, 
more or less extended, The critical point of change, 
from one to another, may be very clear; but we can trace 
each phase back for years or centuries, into the preced- 
ing age. There may be several points with apparently 
almost equal claims to be considered as the turning 
points of a phase of history. 

The Trinity in Mind. The primary analysis of 
mental phenomena gives three divisions, Thought, Feel- 
ing, and Volition; or Wisdom, Love, and Will. These 
spring from the faculties of Intellect, Affection and Voli- 
tion, and each of these classes is based upon three divis- 
ions of the bodily functions. The intellect acts in close 
sympathy with the entire nervous system; affection acts 
with the organs of nutrition; and volition governs the 
motive system. The intellect is directive, affection is 
attractive, and volition is impulsive. 

The division of the classes into twelve groups and 
thirty-six faculties is given in the map of the mental 
organs and in the table at the close of this chapter, Each 



94 THE BOOK OF LIFE. 

faculty again subdivides into three parts. This analysis 
is sufficiently minute for the purposes of art and science. 
It is only necessary to map one side of the head, as the 
right and left hemispheres of the brain are alike in their 
functions, each a repetition of the other. 

It has not been an easy task to find single words which 
were exact enough, which expressed just enough but not 
too much, to stand as names for all of these organs. 

The mind is an organized unit, yet it is composed of 
many different powers, a variety in unity. We do not 
hesitate to call the body a unit — one thing — notwithstand- 
ing the many diverse organs of which it is composed. 
Between the attraction of friendship and the feeling of 
pride, in the mind, there is as wide a difference as there 
is between the function of digestion and that of breathing 
in the body. The mind must possess a definite structure, 
with various organs or parts, each having a special loca- 
tion and function in order to produce such exact and 
definite results as the mind constantly displays. 

The groups of Sensation, Culture, and Impulsion are 
transitional in character, and this leaves a trinity of 
groups in each class. * 

The Intellect is formal, it determines the forms of 
knowledge, of feeling, and of action. The Affections are 
static, they maintain and perpetuate the race and unity 
of man. The will is dynamic, it applies the powers of 
man in all his social and physical activities. 

The organs of the brain gradually change in the char- 
acter of their functions as we pass from any given point 
to an entirely antagonistic region. There are no sharp 
lines of demarcation between them, and the lines thus 
drawn in the map of the organs are for the conve- 
nience of study. 

Brain and Body. The brain is the great central 
organ of the mind, of Thought, Feeling and Will. We 
know this, first, because the nerves of feeling and motion, 
from all parts of the body, all lead to and from the brain; 
second, because in vivisection the removal of the brain 
destroys all mental manifestations, but not the bodily life 



MAP OF ORGANS. 



95 



Zp36 Faculties. $ 




# 



GROUPS AND FACULTIES. 



96 THE BOOK OF LIFE. 

of the animal; and third, because the faculties can be 
exci]ed by direct experiments on the brain, and observa- 
tion shows a constant relation between the mental power 
and the degree and kind of brain development, while the 
structure and plan of the brain corresponds to all the 
requirements of an instrumenb of mental action. 

The front part of the brain is connected with the front 
part of the body and of the limbs, and the back of the 
brain with the back of these. From the Somatic Chart 
the student can readily trace these connections. 

The arms partly repeat the signs of the body. The 
lower limbs relate us to the world of life below man, to 
the earth and its elements. 

The upper and lower parts of the body repeat each 
other in action and sympathy. The anatomists have 
shown that the nose is thus connected with the anus; the 
upper lip with the perineum; the mouth with the genitals: 
the tongue with the penis and clitoris; the chin with the 
pubes; and the lungs with the allantois. 

The size and texture of the signs in the form indicate 
the basic powers of the faculties, and their endurance; 
that is, the power of the brain to sustain long-continued 
action. 

The body and the brain are usually developed in 
harmony with each other, but sometimes the organ of the 
brain is found to be either larger or smaller than the 
corresponding sign in the face and body. In that case, 
the activity and power of the faculty would be irregular, 
and not well sustained. 

In the map it will be noticed that the intellect is not 
specialized in the body. The reason of this is found in 
the fact that the body is much more an instrument of 
feeling than it is of thought. 

From the summit of mental to the base of bodily life, 
we have a sympathetic and responsive scale of forces. 
Touch any mental string in this harp of life, and instantly 
some part of the body responds with its sympathetic 
vibration. 

The vibrations of mental excitement are larger and 



SOMATIC CHART. 



97 




V& THE BOOK OF LIFE. 

more noticeable in the body than in the corresponding 
parts of the brain. The heart throbs high under the 
impulse of love; but beats with irregular and arrested 
action when fear penetrates the soul. The whole 
language of gesture illustrates mental and bodily sympa- 
thies. They justify the instinctive sense which leads men 
to speak of Affection as the " Heart. " We may still use 
the word heart in this way, if we will remember that the 
brain, the face, and the body, each contain the same scale 
of powers, pitched upon higher and lower keys. 

The body is the base, the foundation on which the mind 
is built. Each division of the bodily functions corre- 
sponds in its character with a division of the faculties. 
In the lowest animals the functions of the mind are 
carried on more in the body than in the brain. The cri- 
noid has no brain proper; and in the molluscs, the brain 
or cephalic ganglion is not larger than the other centers 
of the body. As we ascend the scale of animal life 
toward man, the mental functions are transferred more 
and more to the brain. They become specialized there, 
but they still retain a close sympathy of action with the 
corresponding parts of the body. 

The sensations of hunger and thirst have their first 
converging point in the stomach. The absence of food 
beyond the usual time produces a sense of uneasiness in 
the nerve-centers of the stomach. Transferred to the 
brain, this vague sense becomes at once connected with 
our recollection of food, and of the way to get it; our 
sense of beauty is delighted with the fragrance and 
flavors of food, with richly colored fruit and golden grain. 
The sensations are simple in the body, but complex in the 
brain. The sense of muscular fatigue when confined to 
the muscles is only a vague feeling of nervous exhaustion. 
But once transferred to the brain, this sense of weariness 
is connected with the pleasant associations of the home, 
the fireside, and couches of restful ease. 

From these close dependencies of brain and body we 
may learn the importance of physical health to the 
mental well-being of man. We can see that no reform 



TEMPERAMENT. 99 

or measures of progress can be truly successful if they 
neglect these physical foundations. Religion itself is 
worthless if it does not rest upon the basic laws of 
material life. 

Temperaments. A person may possess a predominant 
development of either the Nervous, the Nutritive, or the 
Motive systems. This gives a certain cast to the charac- 
ter, and we call this cast a temperament. It is evident 
that there would be three principal forms of these, the 
Mental, Vital, and Motive. The Motive temperament 
gives power of will and execution; the Vital sustains the 
vigorous action of the feelings; and the Mental gives 
power and clearness to the intellect. 

Persons with the Mental cast have a rather slight 
frame, with the head large in proportion to the body. 
The forehead is well-developed, the face pyriform, and 
the features delicate and finely chiseled. The hair is 
fine, soft, and not abundant. The character is marked 
by vivid ideas, intense feelings, and refined tastes. 

The Vital tempekament depends upon a large devel- 
opment of the organs of nutrition. Persons in whom it 
leads incline to breadth and thickness of body; the stature 
is short rather than tall, and the limbs are plump but 
tapering. The face is round and full, the complexion 
florid, and the hair light in color. The character is lively, 
genial, and impulsive. 

The Motive tempekament means a dominance of the 
bony framework and muscles of the body. The person is 
generally tall, the muscles are tough and wiry, and there 
is great bodily strength. The face is oval or oblong, the 
features are prominent, and the hair is strong, abundant 
and usually dark. In other cases the hair is dark red or 
tawny, like the lion, who is an example of this cast among 
animals. The character is energetic, bold, and solid. 

In eminent scholars and writers the motive is often 
found in combination with the mental, and in statesmen 
with the vital temperament. To the former it would 
impart vigor and efficiency, and to the latter it would 
give strength, ambition, and love of power. The different 



100 THE BOOK OF LIFE. 

parts of the body may all be equal in development, 
producing the Harmonic temperament. It is the most 
desirable of all the combinations, and gives a correspond- 
ing symmetry of mental character. 

Race-Forms. The different races of men may be 
classed according to their leading traits of character. On 
this basis we obtain three well-marked divisions, as 
described in the first chapter. 

1st. The Adamic or White race, marked by having the 
organs of sense well developed, but not dominant, the 
intellectual and moral brain both broad and elevated, and 
the cerebellum of moderate size. The senses are sub- 
servient to wisdom and virtue, and locomotion (from the 
cerebellum) is not strong enough to tempt them from set- 
tled habitations and dense cities. 

2nd. The Brown or Mongolian race. The organs of 
sense are small or moderate, especially the eyes and nose. 
They find it easy to deny the senses and to endure priva- 
tions. They are inclined to be cruel from this lack of 
sensibility. The head is broad rather than high, the intel- 
lectual action is permanent rather than intense and bril- 
liant. The cerebellum is large and active, they are all 
marked by locomotive activity. And in many branches 
of this race, such as the Tartars, Scythians, and American 
Indians, it is so strong that it leads to a wandering or 
nomadic life. In the middle ages, the invading hordes 
of Jenghis Khan and of Timour illustrated this propens- 
ity on an extensive scale. The Chinese branch exhibits 
incessant activity throughout a populous empire, but it 
is not migratory in its tendencies. A partial mixture of 
the Mongolic with the Slavonic race, has given to the 
modern Russian his short nose. 

3d. The Negro or Black race has the organs of sense 
largely developed. He lives chiefly in the gratification 
of these faculties. The extreme heat of the African cli- 
mate keeps the skin moist by perspiration, and thus 
exposes the extremities of the nerves to impressions from 
every source. This excessive sensibility produces that 
levity or inconstancy of mind so remarkable in hot 



PHYSIOLOGY OF THE BRAIN. 



101 




102 THE BOOK OF LIFE. 

climates. " The mind is there open to all impulses, but as 
these succeed one another rapidly, none of them make 
any very permanent impression, but efface one another in 
succession. The sensation of weakness also discourages 
all exertion of body or mind, by suggesting the idea of 
inability." Even when the hardy and vigorous races of 
temperate climes reside long in hot climates, they and 
their children are enfeebled by these thermal influences. 

Physiology of the Brain. We close this general 
sketch of the connection of brain and body by the 
engraved chart of the head with the bodily organs marked 
at the points which are their principal seats of brain sym- 
pathy and response. 

The Human Face. The Face of man surpasses all 
other objects in nature in its beauty of form and its vari- 
ety of expression. But if the mental faculties were not 
connected with very definite parts of the face, then the 
face could possess neither expression nor beauty. For a 
look which indicated love at one moment, might indicate 
hate the very next. The face is no such bundle of con- 
tradictions. 

Although we may not be able to trace a special connec- 
tion through the nerves between each mental organ of the 
brain and the corresponding sign of that faculty in the 
face, yet these facial signs all have a physiological reason 
for their location. All mental actions have a physical 
side. The organs of the brain are located in such a way 
that each one can best fill its own functions, and can best 
excite just those movements of the body which these func- 
tions require. And so of the face. The physical use of 
each part of the face, is the base of its mental use and of 
its indications as a sign of character. 

The mouth is directly connected with the functions of 
eating, and in this use the lips are concerned, as well as the 
tongue and teeth. But eating is the first step of nutri- 
tion, and this is the process of taking materials and attract- 
ing them into new combinations, and uniting these into 
organs which have an associated or living action. Now 
in the mental domain, the corresponding work is done by 



SIGNS OF CHARACTER. 103 

the Social faculties. For these organs attract human 
beings to each other, they lead men to associate and build 
up the vast fabrics of social and national life. Thus phys- 
ical growth in the body and social growth in society are 
counterparts of each other. It must follow, therefore, 
that the social organs or those of affection should be 
indicated in or around the mouth. And here we shall 
find them in the following descriptions. It is because of 
this connection that men in all countries take the terms 
applied to food and apply them to expressions of affec- 
tion. They say that Jove and friendship are " sweet;" 
that religion gives us the " bread of life." The affection 
of the mother is actually connected with the physical 
nourishment of the child. 

A fullness of the nutritive organs of the mouth gives 
a general roundness to the face, and this goes along with 
a large vital temperament. 

The Motive system, the bones and muscles, are direct 
instruments of the Will or volition. Hence we should 
expect to find the faculties of the will indicated in the 
bony and muscular parts of the face. They give down- 
ward length and breadth to the lower jaw, prominence to 
the cheek-bones, and to the ridge of the nose. They pro- 
duce a general squareness or rather oblong form of the 
face. All volition is for the purpose of carrying out the 
thoughts of the intellect and the wants of the social 
organs. Hence some of the expressions of the higher 
affections, as of hope, amity, and faith, are shown by 
muscular movements. 

The intellectual faculties are indicated in the forehead, 
the eye, the ear, and the lower end of the nose. The 
physical use of the nose is for breathing and smelling. 
We call the reception of knowledge " inspiration," using 
a word proper to the action of the lungs. In the ele- 
phant, the end of the nose is united to the upper lip, and 
he uses the trunk thus formed as an instrument of both 
touch and prehension. All intellectual action depends 
for its materials in the first place upon the senses. But 
the sense of taste is the least directly connected with the 



104 THE BOOK OF LIFE. 

intellect, and is mostly a stimulus of social feelings. The 
senses of sight and touch are most closely related to the 
intellectual processes. 

Some faces express great sensibility with but little 
development of the will. The Hindoos have a fine oval 
face, beautifully shaped eyes and nose, and lips admirably 
curved, and along with these they have much sensibility. 
But their faces have very little expression because the 
muscles of the face are not developed or active. With 
these traits we can easily see why the Hindoos should 
have originated religions where the central doctrine was 
eternal passivity, eternal submission to fate, like Bud- 
dhism and Brahmanism. This passive beauty is not of the 
highest type. In European and American faces we 
often see a great deal of muscular expression, with too 
little of roundness and delicacy. The very highest types 
unite the two. On comparing the face of woman 
with that of man, figures 1 and 2 in the chart, that of 
woman is seen to be more rotinded and that of man more 
rugged in outline. 

The development of each region of the brain shows the 
endurance and latent power of its faculties. The degree 
of development of the signs in the face shows the active 
capacity of the faculties — the power of the will to con- 
trol their manifestations and give them outward expres- 
sion. A large brain with a small face would not be able 
to express much. The character would be latent. This 
is the case in infancy and childhood, for during these 
phases the features are small in proportion to the brain. 

The face is much more an index of feeling than it is of 
thought ; and the same thing is true of the body. The 
forehead must be counted as a part of the face, and aside 
from this we must not expect to find in the face and in 
the body the signs of the Intellect as much specialized 
and detailed as the signs of Affection and Volition. In 
the end of the nose, for example, we find a number of 
intellectual faculties but not those of Form, Color, and 
Order. On the chart of the face, the arrows show the 
direction of the development or of the movement of the 



THE INTELLECT. 105 

different parts. Signs which simply give breadth to a 
part are usually marked with a little cross. 

The Intellect. These signs give downward length 
and breadth to the nose. No person with a very short 
nose could have a great intellect or produce a profound 
impression of any kind in the world. 

The projection at the tip of the nose indicates observa- 
tion, the questioning faculty, and belongs to the inquisi- 
tive character of the child. He has everything to learn, 
and how can he learn except he asks questions ? This 
faculty is a part of Attention, and it takes the lead in our 
intellectual processes, as its advance-guard position in 
the face plainly shows. The negro has a nose of this 
same shape. From such a shape we might expect quick- 
nesss, pertness, or a quick yielding to impressions, but 
not profundity. 

By the side of attention is Inspiration or sagacity, which 
literally means " keen scented." Back of this, the thick- 
ness of the nose at C O P indicates judgment, a sense of 
the proper relations and adjustment of thing, of their 
propriety. 

If we inquire and observe some discovery will follow. 
And accordingly the downward length of the septum 
(or partition of the nostrils) just back of observation 
shows the faculty of Discovery, a part of reason. Still 
back of this is the sign of Synthesis. When a thing has 
been discovered, we must then get a general idea of its 
component parts as members of one united whole. This is 
primary synthesis. Still back of this the faculty of 
analysis separates its constituent parts and finds that 
they belong to widely divergent series. The order of 
mental action is thus preserved in the location of its 
nasal signs. 

When a thing has been put through the crucible of the 
intellect, we may then widen our view and contemplate 
its poetic relations. The faculty of Imagination gives 
thickness to the back part of the septum. When this is 
large, the person delights in figures of speech, in meta- 
phors, fables, and symbols. 



106 THE BOOK OF LIFE. 

Reason also gives height to the upward curve of the 
wing of the nostril, but Manners extends this downward. 
A delicate and perfect chiseling of the nostrils indicates 
refinement and symmetry of intellect. It characterizes 
the form known as the Greek nose because it was com- 
mon to the Greeks as a nation. They gave this form to 
the Apollo, Venus, Mercury, Jupiter, and their other 
idealizations of art, thought, and mental power. 

The common Eoman nose was less finished at the end; 
its possessor desired knowledge for the sake of power and 
conquest, rather than for its own sake. Aggression and 
Self Defease were the leading signs which gave character 
to the Roman nose. They are large in the face of Julius 
Caesar, who carried the genius of Roman conquest up to 
its meridian splendor. Civilization has always had to 
push its way against a mass of obstacles. The Roman 
nose is a moral battering ram, to beat down these walls 
of savagery and ignorance. 

The hard Roman nose, pushing its way despite all per- 
sonal suffering, has played a conspicuous part in the 
moral as well as the political advancement of the world. 
It carried Washington on to triumph; it stood in the fore- 
front of Lincoln's unyielding strength, as it had sus- 
tained the shocks of Waterloo in the face of the Iron 
Duke. In all the great founders of religions, or of sects, 
we see the same aggressive nose. It stands boldly forth 
in the face of Zoroaster, in Moses, Mahomet, Calvin, John 
Wesley, and in the otherwise gentle face of the Nazarene. 
It is prominent in the hosts of other leaders who have 
done fierce battle for opinion. Nature never puts a great 
cause upon a saddle-backed nose and expects that it will 
ride into power. It was not Victor Emmanuel, but 
rather the high nosed Garibaldi, who achieved the inde- 
pendence of Italy. In a pure Greek nose, the entire 
ridge may be high and all of these combative faculties be 
amply developed, as seen in the portrait of the Author, 
in the fifth chapter of this Book. But in such a character 
these faculties are always subservient to intellectual and 
moral power. 



CHART OF THE FACE. 



107 




108 THE BOOK OF LIFE. 

A low bridged nose will do for the helplessness of 
childhood or the servility of the African, but such a 
bridge will never carry the chariot of progress safely over. 

The aquiline nose of the Jews has large signs of aggres- 
ion, defence, and protection, while the breadth of their 
noses indicates their money-getting propensities. This 
form of the nose was common among the old Assyrians, 
as shown on their numerous sculptures. It is given in 
figure 5 of our chart, named Determination. The faculty 
of Economy is also indicated by that fullness which pro- 
duces the " double chin." 

A nose which is elevated on the ridge at the upper part, 
permits a more direct, extensive, and continued applica- 
tion of odors and is more calculated for their enjoyment; 
for in the interior of such a nose there is more surface on 
which is spread out the olfactory nerve. Just the reverse 
is true in a nose which is flat; for in this case the current 
of air which contains the odors passes quickly along the 
lower floor of the nostrils into the lungs. 

The short or upturned nose is evidently calculated to 
receive rapid impressions, and thus induce rapid emotions. 
The long and drooping or overhanging nose is adapted to 
receive impressions slowly, and of course to slowly lead 
to emotions. It therefore indicates the reserve with 
which they are sought and the permanence with which 
they are retained. 

The Eye has been regarded as the noblest organ of 
sense, because it commands objects at the greatest possi- 
ble distance. The impressions received through the eye 
are at once direct perceptions. They do not have to pass 
through the intermediate state of indistinct sensations, 
as those of the other senses do. Hence the sense of 
vision is the most nearly related to the intellect. 

Large eyes indicate lively emotions, and activity of 
mind and body. Prominent eyes are quickly impressed, 
but deep-seated eyes have more accurate and deeper 
impressions. Brown or dark colored eyes seem to indi- 
cate exact inspection and firm character. The dark iris 
in such eyes excludes all light except what passes in at 



EYE AND MOUTH. 109 

the pupil and the images of objects are thus rendered 
more definite and sharp in outline. But in light blue 
eyes, the iris transmits some scattered rays, and the 
impressions of objects are more soft and indefinite. 

Eyelids which are widely expanded, so as to give a 
round form to the eye, like those of the cat and the owl, 
indicate intensity, and keen inspection with but little 
sensibility. On the contrary, eyelids which nearly close 
over the eye indicate permanence and less keen percep- 
tion, but greater sensibility. 

In the look of scrutiny and discernment, we draw down 
the eyebrow in order to exclude the unnecessary rays of 
light and to this confine our attention to the object 
examined. We thus use the sign of Eesistance to shut 
away, reject, and repel the side view of other objects. In 
this case the defensive faculty of Resistance acts as a 
servant of the intellectual organs. In the expressions of 
anger the eyebrow is also depressed, because the object 
which excites the anger is keenly inspected. An eyebrow 
greatly elevated indicates the absence of severe thought. 

Parental and filial love elevate the inner end of the 
eyebrow and are also connected with the lips near the 
center, as shown on the chart. Modesty causes a droop- 
ing of the eyelids. Reverence turns the eye upward, 
and humility turns it downward. Parenity also draws 
the corners of the mouth upward and back. In this case 
it acts with the faculty of Complacency, which is a part 
of Amity. Patriotism presses the lower lip against the 
upper one, midway between the center and the corner. 

Amity and Reform elevate the eyebrow at the middle 
and the outer ends. Truth and kindness elevate the 
inner third of the eyebrow. They form the upright and 
the vertical wrinkles there. Truth also produces folds 
and wrinkles above and below the eye, as marked at 
Verity. Mirth causes converging wrinkles from the 
corner of the eye outward. It also draws the mouth 
corners up and backward as in laughing. 

Hospitality gives upright wrinkles back of the mouth 
corner. Simplicity or candor curves the mouth corners 



110 THE BOOK OF LIFE. 

slightly upward. Friendship causes slightly converging 
wrinkles in the red part of the lips. 

Faith and Love elevate the middle of the eyebrow, 
above amity and reform but more centrally. Farther 
outward, the elevation indicates Hope, Zeal and Trust. 
A noble brow is one where all of these are large. These 
faculties, with Parental and Filial love, are all seen to be 
unusually large in the likeness of Abraham, at the begin- 
ning of the seventh chapter. 

The faculties of Sexlove, such as Devotion, Desire, 
Mating and Luxury, have their signs in the fulness and 
breadth of the red part of the lips. Persons with thin 
lips may, however, have large Fraternity and Kindness, 
and thus be kind and genial. The lips are the most sen- 
sitive organs of touch of any in the face, and this sense 
is closely connected with all expressions of sex-affection. 
In the inferior animals, the mouth is often the sole organ 
of touch, it takes the place of hands. 

The signs of the senses in the face are to be judged 
from their respective organs. Thus, development and 
fine structure of the mouth, especially of the tongue 
and lips, indicate the power and fineness of the sense 
of Taste. That of Touch has also its facial index in the 
lips, and its general index in the perfection of the skin. 
The development of the sense of Smell may be estimated 
by the perfection of structure of the nose; and that 
of hearing and vision by the same perfection in the ear 
and the eye. 

The lips conceal the tongue, yet they indicate its form 
and development. Large lips always indicate greater 
capacity with regard to taste and its associated desires. 
Narrow and linear lips show less of this capacity. Lips 
with coarse, irregular and ill-defined outlines, indi- 
cate a corresponding rudeness of these functions. But 
lips with fine, regular, and well defined outlines, tell of a 
delicacy of these functions. 

The lower lip is connected also with some faculties of 
the will. It is thrust forward midway between the 
mouth and chin to express Contempt, while Aversion 



SIGNS OF WILL. HI 

gives a fullness just back of this, drawing the lip down 
and backward. In the mouth, all the inferior parts are 
the acting ones, and the superior parts are the passive or 
receiving ones. The upper teeth, the palate and the 
upper lip, receive the action of the corresponding lower 
parts. And so we find that the upper lip is expanded to 
receive agreeable impressions, and is the infallible 
accompaniment and indication of such passive enjoy- 
ment. The upper lip undeveloped, shows the absence 
of passive gratification. In this respect, compare the 
face of the child, figure 3 of the chart, with that of figure 
4 just below it. A long and thin upper Up belongs to 
the expression of sobriety, as marked in the large face. 
When both lips are considerably developed, the character 
is both actively and passively voluptuous. Where the 
lips are gently held in or drawn backward toward the 
angles, whatever may be their expressions of passion, it 
is under control, and the character has coolness and pre-' 
cision. This is specially shown by a fullness where the 
word " control " is marked on the chart. The little con- 
cavity in the upper lip, between the nose and the mouth, 
indicates in its depth and breadth the desire for rest and 
relaxation. 

The general quantity of attractive force in a person is 
indicated by the softness, fineness, and delicacy of the 
skin, and by the mobility and pliancy of the spine. 
Kepulsive force is indicated by the length, strength, 
straitness, and stiffness of the spine. This quality is 
stronger in man, as attractiveness is in woman. 

The downward length of the lower jaw indicates the 
faculties of Self-control, Integrity, Stability, and Caution. 
The breadth of the face at these points is thought to 
iudicate the power of these faculties of the will to express 
affection. Caution. Protection, and Industry, are shown 
by the projection and breadth of the cheek bones. The 
faculty of Protection is larger in the Chinese, who built 
the Great Wall under its stimulus. 

Dignity and Laudation are connected with the muscles 
which elevate the upper lip and the wing of the nose. 



112 THE BOOK OF LIFE. 

Laudation lifts the upper lip, as in the smile of approval. 
Dignity produces a muscular fullness at the place marked. 
Liberty and Equality are back of this, and Authority 
still lower. The faculty of Keserve or secrecy is associ- 
ated with Economy, and gives the wide or thick nostrils 
as in the negro and mongolian. 

The sense of hearing is closely connected with the 
mental organs of Reverence, Modesty, Parenity and 
Invention, as we may see in the engraving of the brain 
on page seventy -one. Hence the Ear indicates, when it is 
well formed and of good size, the capacity for culture and 
improvement under instruction and guidance. When a 
kitten is stupid and disobedient, its dam boxes its ears, 
by way of correction. And human mothers are inclined 
to do a similar thing. In the old Hebrew Scriptures we 
meet continually with the injunction, "Hear and obey," 
"incline thine ear;" and the commandments themselves 
begin with "Hear, O Israel." All this was in strict 
accord with what science now shows us of these connec- 
tions. Hence also, we see why Language links itself 
naturally with f amilism on the one side and with poetry, 
imagination arid symbols of speech on the other. When 
the whole earth is like one family, it will not consent to 
do otherwise than speak one language. 

Intensity and Permanence. The nerve-fibres or 
tubes which compose part of each brain organ, constantly 
transmit currents of nerve force. These currents accu- 
mulate intensity with the length of the tubules which 
they traverse. Therefore the longer the mental organs, 
the more intense and brilliant are their functions. Wher- 
ever the organs are wide or cover a good deal of lateral 
surface, there is a greater diffusion of the currents 
through the nerve cells, both in the convolutions and in 
the centers. Therefore breadth of the organs gives sta- 
bility and permanence to their functions. This law, of 
course, applies to the head and face as a whole, as well as 
to their individual parts and organs. Even in the min- 
eral world, the breadth of objects gives them the appear- 
ance of stability and permanence, while their height 



THE HAND. 113 

gives the impression of lightness, elegance and mobility. 

Animal Types. The lower animals possess many of 
the faculties which belong to the lower half of the brain 
in man. Hence the different characters which exist 
among men have their types among the lower animals. 
The same traits of character which distinguish the lion 
among beasts, may be found strongly marked anion g 
men. Mary Stuart had a leonine face. Fenelon resem- 
bled a sheep; yet no one would think of applying the 
word beastly to their faces. The lower animals have 
only a fragmentary development of the faculties; man 
alone possesses them all in symmetry and completeness. 

Some would-be philosophers have taught that the 
human race was descended from some of the monkey 
tribes or quadrumana. But if this had been true, then 
the higher types of men should have typically resembled 
monkeys of some kind. This is never the case. The 
higher types of men often resemble in type the lion, the 
horse, the eagle and the ox or sheep. But a monkeyish 
face on a man never yet excited admiration, even from a 
Darwinian. 

The Hebrew prophets represented the lower back facul- 
ties of man, by the lion, leopard, wolf, bear and serpent, 
The higher faculties were symbolized by the lamb, the 
kid, the dove, the eagle, and the horse. In the Messianic 
age, the lower faculties, the beast in man, were to be sub- 
ject to the higher powers. 

The Hand of Man. The human hand is the special 
servant of the brain. It imitates and shows the charac- 
ter of its master. The hand is used to express every 
faculty of the mind. In all the works of art and skill, 
in the expressions of love and the gathering of knowl- 
edge, in all these the brain must constantly send down 
its nerve-currents to the hand. These currents are 
charged with the molding and directing forces of thought, 
of feeling, and of will. This vital connection with the 
brain determines the development of the hand, and ren- 
ders each of one of its parts significant of some mental 
faculty or of its modes of action. In deciding upon the 

8 



114 THE BOOK OF LIFE. 

indices of each part it was necessary to examine the 
hand, or its counterparts, all the way down through the 
scale of the lower animals. The ant, the bee, and the 
bird use their lips in place of hands to work with. In 
their cases, however, the lips and the teeth are united in 
one. 

As a rule, the general form of the hand, in any case, 
corresponds with that of the head. A beautiful and 
well formed hand indicates a well balanced head and 
character. Broad hands go with a broad head and 
body. 

Large hands are both capable and inclined to do the 
real work of the world. They do not shrink from carry- 
ing out the plans devised by their owner; they take hold 
of things without gloves. 

Small hands belong to the person who plans great 
things, but employs others to carry these plans into 
execution. They are dainty in size and they prefer dainty 
work; they dislike to submit to exact rules and minute 
details. Their owners use general terms rather than 
precise statements. 

Hard hands have active power; soft hands mean 
passive endurance. 

The Fingers. Long ringers give capacity for minute, 
delicate, and finished work. They succeed in details, 
they specialize the parts of labor, and from these they 
produce the general effect. Broad joints in the fingers 
mean that they have large surfaces on which to attach 
the finger and arm muscles. It means that these 
muscles are large, active, and capable of a variety of 
movements* Therefore fingers with thick or prominent 
joints are the best adapted to do delicate, minute and 
varied works of skill. 

It is not the tapering and slender fingers which are 
thus adapted. Their muscles are too weak for efficient 
and varied effort. Tapering fingers prefer the ideal and 
the sensuous, to the practical and laborious. 

Short and broad fingers choose strong and general 
work, they deal with masses, they admire magnitude 



THE FINGERS. 115 

more than finish. They dislike long and careful labors. 

The first finger is specially employed in guiding the 
tools used in many of the most skillful and delicate 
manipulations of various arts. As a consequence, the 
nerve currents from the intellect flow down to the fore- 
finger directly and constantly. They stimulate its growth 
in directing its movements. The first finger must there- 
fore be an index of the intellect, much more than any of 
the others. The first phalange of this finger indicates per- 
ception, the immediate directing power in all operations. 
The breadth at this joint shows logic and system. At the 
second joint it indicates order in work. In our engrav- 
ing, all of the fingers have both ample length and 
breadth. 

The middle finger is connected with the association of 
men in the various employments and practical work of 
society. The forefinger rests against this one in working, 
and this, in turn, upon the third finger. The large 
development of the middle finger shows that its possessor 
has a faculty for putting* plans into a feasible shape, 
and for combining men and means to carry out these 
plans. 

The first phalange of the third finger indicates ambi- 
tion by its length, and fondness for display by its breadth. 
The second and third joints show the capacity for 
industrial art, and for the pursuits of wealth and com- 
merce. 

A well developed little ringer indicates versatility of 
talent, and the power to manifest the character in external 
forms. It is the ability to make others see and feel what 
we do ourselves. It is the basis of conversational talent. 

The first, second and third fingers are opened or shut 
by a muscle common to them all; the little finger is 
moved by separate muscles. 

When the fingers are smooth, the joints unmarked, they 
indicate a character governed by intuition rather than 
reason; a person with direct perceptions, who chooses 
statements rather than arguments, and one who decides 
at once, rather than deliberates. 



116 THE BOOK OF LIFE. 

The nails usually follow the general shape of the 
fingers on which they are placed, and they have a similar 
meaning. 

The Thumb of man is the grand fulcrum for each 
one of the fingers. It is opposable to them all, or can 
touch any one of their joints; it can thus co-operate with 
each finger. The thumb therefore represents the execu- 
tive power of the will in a pre-eminent degree. As man 
alone, of all animals, has a true thumb, so men alone 
exhibit the immense power of associated will in the great 
achievements of organized industry and national life. 
The indications of the thumb are most like those of the 
middle and third fingers. 

A large thumb is essential to a powerful and efficient 
character. A person with the first phalange of the thumb 
too short will not be apt to carry out his plans. On dif- 
ferent parts of the thumb, and on the fingers, the engrav- 
ing indicates the meaning of the part, and this does away 
with the necessity for a urinate description in words. 

The amount of development of the different tempera- 
ments is shown on the hand, at the various places marked. 
The thumb as a whole is motive, the fingers mental, and 
the palm of the hand is vital. It is because the thumb is 
significant of rulership that men have used the phrase 
" Under the thumb" to mean the domination of one over 
another. 

When the first phalange of the thumb is short and the 
middle phalange long, the person will have energy with- 
out order, impulse without judgment, and is apt to be 
rash and arbitrary. 

The Palm. The large muscles which form the base of 
the thumb spread out and become a part of the palm of 
the hand. The action and development of the thumb 
produce a well marked and curved line around this base. 
This line therefore indicates the extent and regularity 
with which a person's will-power has succeeded in attain- 
ing the objects of life, and in embodying the inner desires 
in outward conduct. Hence this may well be called the 
Life-line of Action. And we can see why it should indicate 



CHART OF THE HAND 



117 




118 THE BOOK OF LIFE. 

the general course, the duration and intensity of a 
person's life. Commencing near the upper edge of the 
palm, the length of this life-line is thought to show the 
number of years to which the person's life will extend. 
In the chart, these years are numbered in figures along 
the upper side of the line. 

When the life-line is clear, well marked, and unbroken, 
it signifies good health and a vigorous constitution. If 
the line is long and slender and broken by cross lines, it 
tells of defective health and low vitality. The main line 
may have an echo line above it, and this shows its increased 
strength. If the beginning of the main line comes from 
the base of the forefinger, the course of the person's life 
will be subject to outside and varying influences. When 
the life-line is connected or close with the social line and 
the thought line, where they begin, it indicates that the 
person will have a unison of thought, feelings and con- 
duct, all tending to one common end. Such a person 
will make his doctrines the guide of his life. His religion 
will not be one of mere professions, or of mere beliefs in 
a hereafter. If these lines are widely separated at their 
commencement, they foreshow a discordant and incon- 
sistent course of life. The person will think and feel one 
thing, but actually do another. 

The Social-line has the central position in the palm of 
the hand. If full, clear, and strong, it indicates activity 
and strength in the social life of the individual. The 
fullness of the palm on each side of this line shows the 
good condition and development of the nutritive organs 
in the body. A hollow and thin palm shows a defective 
state of the nutritive system. The names of these organs 
are marked at the different points where their influence 
is focalized. See the words Heart, Lungs, Brain, and so 
forth. 

The Line of Thought is the third of these important 
lines of the hand. It corresponds to the intellect, and to 
the manifestation of that intellect in practical life. When- 
ever the affections are well developed and cultivated, we 
shall also find that the intelleetitself is active ah^influen- 



LINES OF THE HAND. 



119 



tial, for without the intellect it would be impossible for 
the affections to be developed or to attain their objects. 
An ignorance of this fact, of this responsive dependence 
of love upon wisdom, led the early students of the hand 
to confound the Social and Thought lines, and to exchange 
their places. A knowledge of the locations in the brain 
and of the physiological laws enables us to correct this 
ancient error of the palmisters. The old notions about 
the relations of the different planets to the parts of the 
hand, had also to be corrected in the light of modern 
science. The moon can not now be considered as a sym- 
bol of instability and uncertainty. It is truly an emblem 
of Periodicity. The fixed recurrence of its phases made 
the early nations choose the moon as the first measurer 
of time, and the very name they gave to the moon h&„ 
this signification. 

Across the three main lines of the hand are three others 
which are supposed to indicate the nutrition of the body, 
the strength and length of the family instincts and asso- 
ciations, and the ability to deal successfully with the 
material things and forces of life. A large number of 
other and minute signs have been pointed out by various 
observers, but we have chosen to describe those which 
were capable of verification, and could be shown to have 
a basis in the established laws of physical and mental 
life. 




120 THE BOOK OF LIFE. 

INTELLECT OE WISDOM. 

Perception — Art— 

Fokm — Shape, Outline, Individuality. 
Color — Idea of Color, Size, Location. 
Number— Trinity, Unity, and Plurality. 

Retention— Letters— 

Memory — Ketention of Facts; Time and System. 
Attention — Observation, Mental Focus, Vision. 
Language — Mastery of Words, Sounds, Music. 

Reflection— Science— 

Keason — Analysis, Synthesis, Judgment. 
Inspiration — Foresight,- Intuition, Spirituality. 
Construction — Skill, Invention, Imagination. 

Reception— Culture— 

Amity— Friendship, Kindness, Hospitality. 
Reform — Culture, Progress, Improvement. 
Communion— Candor, Imitation, Mirth. 

AFFECTION OR LOVE. 

Religion— 

Faith — Belief, Love of Deity, Worship. 
Love — Philanthropy, Good- Will, Trust. 
Hope — Aspiration, Zeal, Immortality. 

Sexation— Marriage— 

Devotion — Desire, Sex- Worship, Romance. 
Fidelity — Mating, Sex-Fealty, Ardency. 
Caressing — Fondness, Sexality, Petting. 



INTELLECT OR WISDOM. 121 

Parention— Family— 

Parenity — Parental Love, Familism, Providence. 
Reverence — Filial Love, Respect, Modesty. 
Patriotism — Love of Home, Kin and Country. 

Sensation— Home— 

Appetite — Sense of Hunger, Taste and Smell. 
Feeling— Sense of Touch, Heat and Gravity. 
Impression — Of Character, Spheres and Aromas. 

VOLITION OR WILL. 

Ambition— Rulership— 

Dignity — Pride, Self-Esteem, Authority. 
Laudation — Praise, Emulation, Display. 
Stability — Firmness, Energy, Perseverance. 

Coaction— Labor— 

Integrity — Justice, Honor, Balance 
Industry — Work, Prudence, Self -Control. 
Liberty — Freedom, Equality, Independence 

Defension— Wealth— 

Defence — Self-Defence, Protection, Aggression. 
Economy — Property, Ownership, Selfishners. 
Caution — Care, Secrecy, Rest. 

Impulsion— Commerce— 

Mobility — Locomotion, Travel, Commerce. 
Aversion — Dislike, Contempt, Repugnance. 
Destruction — Vengeance, Rigor, Baseness. 



122 



THE BOOK OF LIFE. 





Beauty reaches deeper 
than the outward surface 
of things. It is a true index 
and product of their inter- 
ior life and forces. In this 
chapter we are to learn that 
the structure of the brain 
and the action of its facul- 
ties are governed by the 
exact laws of geometry. 



123 



124 THE BOOK OF LIFE. 

By these laws we are to measure the very shape of our 
thoughts, our feelings, and our volitions. These are the 
Celestial Mechanics of the human mind. 

The Circle. We must consider every curve as the 
product of forces. Let us take for analysis one of the 
simplest, that of a circle. The circumference of a circle 
is a line everywhere equally distant from the center, KE. 
The circle includes or means all the plane surface between 
these two. Suppose that our circle is the section of 
an orange. It is composed of a great number of atoms 
or molecules, which have been distributed from the cen- 
ter. Each one of these molecules has been acted upon 
by both attractive and repulsive forces. The molecule V 
has been pushed out a little way and stopped, because 
the pushing or repulsive force at that point became just 
equal to the attractive force which pulled it toward the 
center. The molecule at B, moved still farther before its 
two forces, attractive and repulsive, came to an equi- 
poise. At B is a molecule in which the repulsive force 
was still greater, and hence it moved out as far as the cir- 
cumference. And so around the entire outline, as at B, 
L, S, F, a series of atoms have been moved until their 
two forces exactly balanced each other. 

If we draw a circle with the hand, and examine the 
steps, we shall discover the same two forces at work. 
Stick down a pin where we wish the center, and tie a 
thread to this, and tie the other end of the thread to a 
pencil. Now move the pencil around to mark the out- 
line. You must constantly pull away from the center to 
keep the thread straight. If the center itself exerted this 
force it would be a repulsive one. But the thread con- 
stantly holds or draws the pencil toward the center. 
These two, outward and inward forces, must be exactly 
equal in their intensity and opposite in their direction. 
If either one varies from this, the regularity of the cir- 
cumference will be broken. 

The Ellipse. The human brain is constructed on the 
mathematical plan of an ellipse. A circle requires only 
two points of generating force; an ellipse requires three 






ANALYSIS OF CURVES. 125 

such points. The ellipse has two centers of force, as at 
MO and SE. From each point is radiated both attractive 
and repulsive forces to all parts of its circumference. 

At the ends of the Minor axis, A, B, the forces of the 
two centers are equal. This axis is the balancing line of 
unity. At all other points the forces vary. Let us sup- 
pose an atom moving forward from D around the ellipse. 
Its shaded part shows repulsive, and its light part shows 
attractive force. If repulsive force alone acted upon D 
from SE, it would move off in a right line toward the 
word " ellipse." But it is attracted by MO, and under 
this combined action it moves in a curve. When the 
atom reaches B, its attraction from MO just equals its 
repulsion from SE. As it advances toward F, the attrac- 
tion of MO increases, and reaches its greatest possible 
quantity at N. The repulsion of SE is now at its lowest 
possible ebb. The atom now moves on to V, A, K, and. 
just the reverse of what we have described above takes 
place. For the attractive forces of MO become less and 
less; while those of SE have become greater and greater, 
reaching their maximum at L. At every point, both 
kinds of force are in action at the same instant. 

The points at equal distances on either side of the 
minor axis, as V and K, balance each other in action and 
pivot on the axis, as at A. In a less conspicuous way. 
the upper and lower sides balance upon the major axis. 
Thus Keason above respond to Perception below this 
line; and Dignity above respond to Defense below. All 
of these balances are of extreme importance in under- 
standing mental action. 

A section of the brain shows that it contains four great 
elliptical planes, three of them vertical and one of them 
horizontal. Those in the right and in the left hemisphere 
are of course alike in function, so that we really have but 
to consider the relations of three ellipses. The united 
action of the two hemispheres takes place on the double 
middle ellipse, as shown at A, in the upper figure of our 
initial. The horizontal ellipse is seen to cut the other 
two at right angles, hence it has the same focal points. 



126 THE BOOK OF LIFE. 

Minor Axis. The minor axis of the external ellipse 
extends from Appetite upward to Sexlove: Ap. to Sex. 
These faculties are the material pivots of all human life 
on the earth. For the physical existence of every indi- 
vidual depends upon the reception of food and drink, 
through appetite. From these materials of food every 
organ of the body is continually formed, and its action is 
maintained. The solid bones and the thinking brain are 
alike built up from these food materials. So much for 
the existence of the individual. But the existence of the 
race or species depends upon the union of the sexes 
through Sexlove. Through this love, the child receives 
the materials for the original formation of every part of 
its physical organism. Thus Sexlove becomes the high 
material pivot of our existence, as the faculty of Appetite 
is the lower one. No other faculties can affect our men- 
tal and physical happiness so directly and so profoundly 
as these. From no others can we receive such exquisite 
and all-pervading pleasure as these give when they act in 
harmony, or such misery as these bring when in discord. 
In the eighth chapter, we shall find that Sexlove deter- 
mines the classification of all offices and labors. 

In the middle ellipse, the upper end of its minor axis is 
formed by the faculties of Faith, Love, and Hope. At its 
lower end are those of Feeling, Heat and Impression. 
These faculties are the channels through which we receive 
universal forces, even as Ave receive materials through 
the first ellipse. 

The sense of Touch or Feeling, at the lower end of this 
axis, is the common standard for comparing all the other 
senses. Through this sense we perceive mathematical 
relations, which are the basis of all science. Through 
Faith and Love, at the upper end of this axis, we are 
related to the life of the Deity and to the collective life of 
Humanity, to the spiritual forces of the universe. 

The horizontal ellipse has the organ of Reverence at 
each end of its minor axis. This organ points to each 
■ side, and relates equally to the past and the present, the 
high and the low. This ellipse reaches to both sides. 



SEX IN THE ELLIPSE. 127 

Eccentricity. The Striatum or Motus, and Thalamus 
or Sensus, are now regarded by all physiologists as the 
two great centers of brain action. The nerve fibres radi- 
ate from these centers to all parts of the circumference. 
In any ellipse, the farther its focal points are, the longer 
it will be in proportion to its breadth. The Striatum and 
Thalamus are a little too near together to be in the true 
mathematical focuses of the brain ellipses. The cause is 
this. The Intellect and Volition at the front and the 
back, have more repulsive force in proportion than exists 
in Affection, which is along the middle of the ellipse. 
This excess of repulsive force in the Intellect and Voli- 
tion pushes the brain out more at the front and back than 
at the sides, and this makes it relatively longer than it 
would otherwise be with the Motus and Sensus so near 
each other. 

In any case, the mathematical analysis of a vital curve 
will give us the general law and relations of the organs 
which enter into its formation. 

We know that the brain is an ellipse by simply dissect- 
ing it and studying its structure. The forces which pro- 
duce its growth and form proceed from its centers, from 
within, and not from the outside. It is not cast in a 
mold. These forces are both mental and vital. That 
they are mental forces is clearly proved by the well-known 
fact that the very thoughts and feelings of the parents 
during the embryonic life of a child determine the shape of 
its features and of its brain. And we know that either 
temporary or permanent changes of feeling or of character 
will change the curves of the head, the face and the body. 
It is mental forces, then, which cause the brain to be an 
ellipse, and consequently the mental faculties must obey 
the mathematical law of this curve. 

In the growth of a leaf the molecules of bioplasm are 
moved outward by its vital forces, and arranged along its 
outlines, until the tree itself presents a vast series of 
mathematical curves, all of them the product of interior 
forces. 

Sex in the Ellipse. The forces of the two sexes in 



128 THE BOOK OF LIFE. 

love act in strict harmony with the elliptical law of vari- 
ation. The Motus is dominantly masculine and the Sen- 
sus feminine. 

In their highest expression — that of originating a new 
being— the masculine and feminine forces are equal. 
From that moment forward, during the whole period of 
the child's prenatal development, the feminine forces 
increase in quantity and intensity, and the masculine 
diminish. After the direct parental functions are accom- 
plished, the feminine forces slowly return to their equi- 
poise with the masculine. 

The affectional forces of the two sexes pass through 
elliptical variations of slighter extent when not engaged 
in parental relations. This law gives to sexlove — within 
its duality — a wide variefcy of emotion, the infinite charm 
of perpetual renewal. 

Three Great Currents of nerve force sweep around the 
brain ellipses. They flow from cell to cell, and taking in 
their path all the principal organs, they awaken or excite 
these faculties in a definite order. 

A large part of all the impressions received through 
the senses are conveyed along the fibres to the Motus and 
Sensus. On our initial and Chart 21, we may trace the 
course and effects of these currents around the brain. 
The arrows show the direction of the currents. 

From the Sensitive group in front of the ear, the cur- 
rent sets forward toward the Perceptives at Form and 
Color. It then curves upward, and crossing the hori- 
zontal current at M, it flows over backward and down- 
ward. 

The currents of the horizontal ellipse, starting forward 
from Eeverence, at BEV, meet the upward moving cur- 
rent of the vertical ellipse, at M. The currents cross 
each other here, and a part of all the impressions com- 
posing the currents are here stored and retained. This 
crossing point is the organ of Memory. At no other 
place could Memory be so located as to store all impres- 
sions. • 

Moving still onward, the horizontal current crosses 



BRAIN CURRENTS. 129 

that of the middle vertical ellipse, at Att. This is the 
organ of Attention, and the crossing here makes this the 
focal point of the whole intellect, the center of intel- 
lectual consciousness. The current goes on from right 
to left around the entire head. . 

The direction of this current determines an interesting 
fact — it makes us right-handed instead of left-handed. 
The impulse, following the direction of the brain-current, 
flows out on the right hand and back on the left. Hence, 
the right hand takes the lead in most kinds of work, and 
the ]eft hand is the recipient. 

At points in the back of the head, corresponding to M 
and Att. in front, there is a crossing of currents. These 
points are the organs of Equality and Liberty. This lat- 
ter faculty makes us demand room for expansion; it is a 
point for the dispersion of force in all directions. At the 
front brain, Observation concentrates force from all 
directions. At Mobility a part of the currents pass to 
the body, and thence make their exit from the system. 

All of the principal organs of the brain are located on 
the line of these ellipses. So that wherever an impres- 
sion may be made on the brain, or an action may be 
started, it will be carried in these currents to Memory, 
Attention, Reason, and Inspiration. We are thus made 
conscious of every mental action, and can reason about 
its relations. 

This law of the ellipse would alone determine that the 
faculties are correctly located. 

The course of thes^ currents determines that in mental 
action, there is first Sensation, and this is followed, in 
orderly succession, by Perception, Memory, Reflection, 
Desire, and practical Action. Experience proves to us 
that this is just the order in which these mental processes 
normally succeed each other. But in cases of insanity 
the currents flow in irregular or reversed directions, and 
the ideas and actions are illogical and disorderly. 

Radius Vector. A current of nerve force starting 
from Attention and flowing around the central ellipse, 
in the direction of Inspiration, Amity, Faith, Stability, 
9 



130 THE BOOK OF LIFE. 

Dignity and Liberty, would become slower and slower as 
it receded from Attention, its point nearest to its focus 
in the Sensus. 

After the current reached Liberty, its speed would 
gradually increase toward Appetite and Feeling, until it 
reached its starting point. This variation corresponds 
to the law of radius vector of the planets. The shorter 
the fibres of any organ, the less will be the time required 
to perform the circuit. 

Minor Currents. There are many minor currents in 
the brain, for they start at any organ which is the point 
of excitement, and spread more or less in all directions. 
Every organ, when in action, must therefore excite its 
neighbors, these waves establishing a universal sympathy 
among the organs, strong in proportion to their nearness. 
Hence, faculties which are similar to each other have 
adjacent locations. If Friendship and Aversion were 
side by side, then the more our Friendship were excited 
in loving a friend, the more would Aversion be aroused to 
repel him. 

Other Curves. The ellipse is the great curve upon 
which the brain is constructed. But it is not by any 
means the only curve which we find in the human form. 
The organs and signs of Sexlove in the brain, the face, 
and the body, form elliptical curves; the Parental, filial and 
some of the intellectual, form parabolic; the Ambitious 
form hyperbolic; and the Reasoning, and Religious form 
epicycloidal curves. We shall only notice these briefly. 

The Epicycloid forms a prominent part of our 
mental structure. This is the curve upon which all of the 
planets and suns move through space. In the brain a 
vertical range of organs, including Inspiration, Kindness, 
Faith, Love, Hope, Stability, and Dignity, are located 
upon this curve. These give us the widest possible 
range of relations so far as our feelings or affection are 
conceraed. They unite us with universal life. Another 
range of organs, forming an epicycloid, includes Inspira- 
tion, Reason, Imagination, and Construction. These 
faculties enable us to comprehend, and to harmonize 



CHAET OF ELLIPSES. 



131 



■^Discovered in/ J 
Chart 

at. 




5.1%^; 



132 THE BOOK OF LIFE. 

ourselves with, universal law. These are the only two 
ranges which form this curve, and they are the only ones 
which establish universal relations. 

In the map of the body, hyperbolic curves are formed 
by the ambitious faculties at the shoulder and the same 
curve is repeated by the analogous group of impulsion in 
the thigh. This curve is formed by the faculties of Will 
on the chin, and lower maxilla. 

The straight line is a monotone. It does not possess 
that variation in the direction of line which is essential 
to beauty of curvation. It can occur but once in a 
beautiful form, and that is in the ridge of the nose. The 
circle, too, is a monotone, and only occurs in the iris. 

Beauty of the Form. The curves of the head, face, 
and body seldom terminate abruptly, but gracefully 
blend with each other, like the organs of the brain. The 
number and perfect arrangement of these curves give to 
the human form its wonderful beauty, so far surpassing 
that of all other physical objects that we can not con- 
ceive of anything more beautiful; and our highest inspir- 
ations attribute the same form to beings in realms of 
existence more exalted than our own. 

The most beautiful face and figure is one in which all 
of the faculties are the most fully and symmetrically 
developed. If any organs or signs of a curve are 
deficient in size, this will destroy the regularity, and 
consequently the beauty of the curve. The most beauti- 
ful living object is one having the fullest and freest 
manifestation of life. For Life is a principle of unity, 
and the more complete the relation and harmony of its 
parts, the more perfect is the manifestation of life, in any 
living being. Living creatures appear ugly and deformed 
when the free play of life seems obstructed in them. The 
Line of Beauty is that which presents the least obstruct- 
ion to free movement, like the double parabola of the 
geometrician. A line that is crooked instead of curved, 
must have been produced by disturbed or interrupted 
forces. More force must be expended in t irning at an 
abrupt angle than in passing around a gentle curve. , 



LAWS OF BEAUTY. 133 

A homely face may have many of the higher faculties 
well developed, and express the goodness which comes 
from these, but it can not belong to a complete and well- 
rounded character. 

The angular character is really much better adapted to 
a discordant and defective civilization than a more 
symmetrical character would be. It sometimes happens 
that beautiful persons become perverted; and many per- 
sons have been called handsome who were really lacking 
in the higher indications and elements of beauty. 

In the lowest of the animals, the simplest and fewest 
of the geometric curves prevail. The curves become 
more numerous and complex as we ascend the scale of 
life until we reach man. The divine beauty of the human 
form is expressed through one hundred and forty-four of 
these curves, and these are duplicated in its bi-lateral 
symmetry. Thirty-six of these curves belong to the 
head and face. The human form exhausts the possibili- 
ties of form-beauty in our solar system. There is no 
higher curve than the ellipse upon which a rounded 
body, as the brain must of necessity be, could be con- 
structed. And, as we have already seen, all of the other 
great curves are included in its structure. We therefore 
know, from the rigid laws of mathematics, that man can 
never be supplanted on the earth by any being of a nobler 
form. Man is the only being on the earth who is rhyth- 
mically balanced against the collective forces of the uni- 
verse. He alone can understand and put himself in 
complete harmony with these forces and thus secure 
immortality for himself and his race. 

The more beautiful curves — the ellipse and its modifi- 
cation, the parabola — are repeated many times. The 
bosom of woman — the ivory throne of love, set with car- 
nation, garnet, or amethyst — derives its exquisite beauty 
of form from both the ellipse and the parabola. 

The Microcosm. From the time of Pythagoras 
down to this writing, the philosophers have asserted that 
Man is Microcosm — a universe in miniature. Yet no 
one, before myself, had shown that in the constitution 



134 THE BOOK OF LIFE. 

of man are repeated the very laws which pervade and 
sustain the sublime mechanism of the heavens. 

Before the time of Kepler, astronomers had supposed 
that the planetary orbits were circles; and before my dis- 
covery of the mental law of the ellipse, the followers of 
Gall made a like mistake in supposing that the brain is 
constructed on the plan of a circle. But even that sup- 
position was worthless in their hands, for they did not 
attempt to use it in explaining mental action. Some 
great men had conjectured that mental action might be 
interpreted through mathematics. Thus Sir Isaac New- 
ton, in speaking once of his discovery of the law of grav- 
tation, expressed his belief that "sometime we might 
derive the rest of the phenomena of nature, even those of 
the mind, by the same kind of reasoning from mechanical 
laws." That great result is accomplished in the present 
volume, as we shall see in every chapter. 

Our initial engraving gives seven fundamental curves. 
Out of these few curves nature is able to furnish the lin- 
eaments and give a characteristic shape to each one of the 
four hundred thousand species of animals and plants. 

Proportions. The curves which make up the human 
form not only bear fixed relations to each other as regards 
their position, but also in regard to their proportional 
size. The figure in the Measure of Man will illustrate 
these proportions. 

If we draw twelve squares, in each direction, these 
square will accurately divide off the proportion of the 
various parts of the human form. This divine measure 
of a man was rediscovered in modern times by the artist 
William Page, from whom our drawing is copied. 

The extended arms reach as far as the person is tall; 
the height and breadth are equal, as was said of the 
Celestial city. 

These divisions of the form are not simply external, they 
belong to the bones, the muscles, and the viscera. They 
are "laid in the very walls of a man." They are exempli- 
fied in every well proportioned adult person, and in the 
great works of ancient and modern statuary. 






MEASURE OF MAN. 



135 




136 THE BOOK OF LIFE. 

Beginning at the base, the lowest square includes the 
foot and ankle; the second is the lower leg; the third con- 
tains the great muscles of the calf; the fourth includes 
the knee; the fifth is the upper leg; the sixth takes in the 
thigh with its great muscles; the seventh contains the 
viscera of the pelvis; the eighth is the abdomen proper; 
the ninth embraces the stomach, liver, spleen, and pan- 
creas; the tenth includes the breast, with its pectoral 
muscles in front and those of the shoulder on the back; 
the eleventh square is the neck, and the twelfth is the 
brain. The width of the brain is also a twelfth. Look- 
ing at the arm, we see that one square measures the great 
deltoid muscles of the shoulder; one takes the biceps 
and triceps muscles of the upper arm; one includes 
the muscles of the forearm; one is the wrist, and the fifth 
is the hand. With the arms extended, " the heighth and 
the breadth are equal," as was said of the city. 

The number twelve is therefore the numeral basis of 
construction in the human form. No other possible 
scale will accurately measure its various parts. For a 
long time artists used a scale of eight parts, but this 
touched only a part of the divisions, and they were 
obliged to use two other and different scales within the first. 

Let us examine the engraved u measure of the head." 
The mathematical outlay of the human head, if made in 
straight lines, will give us the same scale of twelve. Draw 
three heads, as in the next engraving. The point at the 
opening of the ear lies against the centron, or physiologi- 
cal center of the nervous system, the pivot of action 
between the brain and the body. Draw one line from 
fchis point to the lower end of the nose, and another to 
its upper end. These two lines include an angle of thirty 
degrees, or one-twelfth of a circle. This is not only true 
of all human heads, but also of all vertebrate animals. 
In some cases, the slight variation of a degree has been 
noted. 

In the heads of the engraving each of the noses at 1, 2, 
3 just fills up the angle. The nose of the dog projects 
forward, but has less upright length than that of the 



THE FORM. 



137 




138 THE BOOK OF LIFE. 

sage. The farther the intellectual lobe of the brain pro- 
jects forward the greater is the length of the nose, meas- 
ured up and down. A short nose is nearer to the ear 
than a long one. The signs of the intellect are in the end 
of the nose, and we here see that a long intellectual lobe 
of the brain and a nose which is long in its downward 
aspect, naturally go together. 

In the higher harmonies, the number twelve consists of 
two parts; frve as the lower, and seven as the upper part. 
So in this measurement of the head, the brain occupies 
seven -twelfths of the great circle, or the angles B, C, D, 
E, S, I, and K. The face and the body, the servants of 
the mind and brain, include the five lower angles. The 
brain itself is divided into seven groups which point 
upward, and five which point downward. 

In his vision of the New Palestine, the prophet Ezekiel 
saw the gathered tribes of Israel all redistributed, so 
that seven were placed above or north, and five below 
the city. And, as we shall see in the ninth chapter, the 
seven upper tribes had the upper groups of faculties 
dominant, while the five other tribes had the lower 
groups ruling in their traits of character. 

We have thus proved, by the unanswerable facts of 
mathematics, that both our mental and bodily life express 
themselves through the numbers three and twelve. It is 
the faculties of the mind itself that give form to the 
brain and body, and we could not ask for any clearer 
proof that these faculties are classified by nature into 
three divisions and twelve groups, as set forth in the 
third chapter. 

Extending the same sized angles all the way around 
the head, there will be three in front, three above, three 
behind, and three below. This scale measures the nose, 
the chin, the mouth, the forehead, the ear, and all parts 
of the head. If we divide the scale into any other num- 
ber of parts, say into five, or seven, or ten, these parts 
will not fit or measure any of the features of the head and 
face. The New Jerusalem was laid out in the same way, 
with three tribes on each of the four sides. 



MEASURE OF THE HEAD. 



139 




140 THE BOOK OF LIFE. 

Music in Form. The human form, including the 
brain, is divided as we have seen, by certain mathematical 
proportions. These very proportions are also the basis 
of music. If we make similar divisions of a musical 
string — a monochord — these will produce musical sounds 
which are in harmony with each other. They will give 
us octaves, thirds, fifths, fourths, second and third octaves 
and other musical chords. The laws of music are a part 
of our physical nature itself. And were it possible to 
make the human body vibrate, so as to produce sounds, 
we could evoke from it all the musical harmonies. We 
can now understand why music has such a wonderful 
effect on the human mind. 

The proportions of the human form vary at different 
periods of life before maturity. Thus, at birth the head 
is fully one-fourth of the height. The other parts gradu- 
ally gain upon this until the proportions of maturity are 
reached. The standard of beauty has been derived from 
the comparison of many human forms. - 

Truth of Beauty. The brief analysis through which 
we have conducted the reader proves that the laws of 
beauty in form are a part of our physical structure. 
Those old philosophers who supposed that Beauty 
depends merely upon individual tastes or customs, have 
beeD very much mistaken. The highest beauty of the 
form indicates the highest perfection of structure and 
function. Beauty is both truth and utility. 

Symbolism. Aside from the clear explanations of 
mental action which they afford, the laws of celestial 
mechanics have their principal value in determining many 
laws of art, in earth culture, in architecture, and in 
costume. For example, the faculties of parental and filial 
love are located upon parabolic curves. If we wish to 
have any object express or symbolize these faculties, then 
we should use parabolic curves in its formation. In like 
manner elliptical curves would symbolize and excite sex- 
love; hyperbolic curves would do so to ambition; and the 
entire ellipse would symbolize the mind as a whole. 




The radiant waves of 
force start from central 
suns in their long and 
swift journeys across the 
universe. They are band- 
ed in octaves of light, 
heat, and chemic power. 
These marshalled vibra- 
tions all assume definite 
mathematic forms. 



141 



142 THE BOOK OF LIFE. 

They thrill the dull bosom of the earth, and its slum- 
bering germs of vegetable life rearrange their molecules of 
starch, oil and bioplasm in exact chemic numbers. Then- 
busy cells wheel into diamagnetic lines with the polar 
circuits of the earth. And the sunbeam lifts each aspir- 
ing plant up a stairway of light, whose spiral steps are 
gauged by the same harmonic intervals that we find in 
the wide-extended orbits of the planets and stars. 

On the stems of plants the leaves are so placed that a 
line wound around the stem and touching the petiole of 
each leaf, would be a spiral. Where the leaves are in two 
rows, the space between two opposite leaves is just one- 
half of a cycle or circumference of the stem, and where 
there are three rows it is one-third. The expression i 
is applied in the first case, and J- in the second. Thus the 
different plants present a successive series of J, i, 2-5, f , 
5-13, 8-21, 13-34, 21-55. Now compare the periods of the 
planets: Mercury 88 days, Venus 224, Earth 365, Mars 
600, Asteroids 1500, Jupiter 4000, Saturn 10,000, Uranas 
30,000, and Neptune 60,000 days. These bear a propor- 
tion to each other like that which marks the phyllotaxis 
of plants. This example is cited here to show that the 
vital forces are subject to measurement in the plant, and 
we may well conclude that they are equally so in the 
brain. 

Among scientific men the theory of wave-movement is 
now generally accepted as a well-established truth. But 
granting its truth, we have to inquire where does the 
ultimate power reside which produces all the wave-move- 
ments of the universe? We are compelled to believe that 
the power of movement exists in matter itself. As a ques- 
tion of fact, we can not place any particle of matter in any 
position where it will not exert its power and effect some 
movement. The power of vibration must exist in matter 
as a mass, or else in each of its ultimate atoms. Nature 
works in a similar way on both the large and the small 
scale. " Atomic mechanics, or a resolution of all changes 
in the material world into motions of atoms, caused by 
their constant central forces, would be the completion of 



ATOMS OF MATTER. 143 

natural science." These are the words of an eminent 
scientist; words of sober reason. 

Form of Atoms. Whatever may be the form of the 
ultimate atoms, they are too small to be seen by the eye 
of man, or by that sharper eye of science, the microscope. 
At least this is true in the present state of that instru- 
ment. Nevertheless these atoms may be studied in 
another way. That is, we may construct an hypothesis 
of the form of the atoms which shall be sufficient to 
account for all the forms that are known to exist in the 
objects of nature. This does not require a grea*t number 
of kinds. For as we learned in the last chapter, seven 
geometric curves are enough to constitute the basis of all 
the forms in natural objects. The fundamental types of 
life are only three — radiate, molluscate, and vertebrate. 
A radiate or annulate is made on the plan of a circle; its 
polar forces radiate from one common center. The mol-. 
lusc type is unsymmetrical, its polarity is involute, like 
that of the atoms marked S and N. The vertebrate has 
three poles at each end of an axis, like the atom of carbon. 
The most fully developed plant has this same kind of 
polarity. The greatest variety of forms is among living 
objects. The forms assumed by minerals are simple and 
few. 

Twelve Forms. On the border of the Dynamic 
Chart, from V, S, N, around to A, we have placed twelve 
kinds of atoms. They include such forms as would pro- 
duce, by their polar action and their combinations, all the 
forms that are known to us in nature. These atoms are 
the builders of the universe. 

The points marked on these are their poles, that is, the 
places where they attract and may become attached to 
other atoms. Some of them have only two of these 
points, as the ones at A and N. Others have three, four 
or six. As an example of their grouping, look at figure 6, 
where the atom A has attracted the atoms a, b, c, d. In 
the figure of the Ellipse, the row of atoms, M, O, A, N, V, 
K, S, have arranged themselves around the focal atoms, 
M, S. Each one of these directs its poles to its next 



144 THE BOOK OF LIFE. 

neighbor, and also toward the focus. Each one has also 
one free pole. The figure of the circle illustrates a group- 
ing around a single focus. By means of these polar 
points the atoms of substance are able to arrange them- 
selves into all the myriad forms that diversify the rich 
fields of nature. 

A group of atoms might have a collective polarity 
which would be different from that of any one of its 
atoms. It would be produced by modifications of the 
dominant atom by the others. A molecule is a group of 
atoms having its own special properties as a result of its 
combined prolarities. In the molecule of Bioplasm, on 
the Chart of Nutrition, the atoms of oxygen, nitrogen, 
hydrogen, phosphorus, sulphur and iron, are grouped 
around the atom of carbon as their center. 

Incessant Vibrations. Every atom has incessant 
vibrations, and these are a part of its inherent nature. 
These vibrations can not be destroyed, but they may be 
combined with those of other atoms and thus give rise 
to new forms of waves. Each kind of atom is distin- 
guished by its own peculiar kind of vibrations. Upon 
these depend its properties, as we know them. u The 
atoms are not passive but spontaneously self active.'' All 
the great movements of the universe are produced by 
combining these atomic vibrations. The atoms them- 
selves are indestructible. The distinction between 
any portion of matter and its motions, is just as well 
defined in the ultimate atoms as it is in the largest known 
bodies. 

Spirit and Matter. The atoms of Matter differ 
from those of Spirit in three particulars — in their forms, 
in their size, and in their polarity. The atoms of matter 
are bounded by straight lines; those of Spirit have curved 
surfaces and rounded outlines. Spirit atoms have circu- 
lar polarity. And this produces the rounded forms 
which prevail everywhere in living objects, in all plants, 
cells, and animals. In the composition of these, spirit 
atoms of some kind have always taken a part. Each 
living object, like each individual cell, has a circulation, 



DYNAMIC CHART: 



145 



f^M^p&pK 










> 



* 









146 THE BOOK OF LIFE. 

and the cause of this lies back in the ultimate atoms. In 
the higher spirit atoms, the two focuses of each atom 
approach and recede from each other incessantly, and 
thus produce constant vibrations. On the other hand, 
the atoms of matter have right-line polarity, and this 
causes straight lines to predominate in crystals. The 
waves which proceed from atoms of matter are angular 
in form; but those from atoms of spirit are curvilinear. 
I regard the atom of oxygen, ox, as a transition form 
between spirit and matter. 

In the circular figure of the Dynamic chart, it is shown 
that each one of the great forces is distinguished from 
the others by the size or form of its component waves. 
Those of gravity differ from those of heat, and these 
again from those of light. An object has gravity of 
weight simply because its particles are capable of that 
special kind of vibrations which are known as those of 
gravity. There may be, and there are, some kinds of 
substance which are not capable of that peculiar kind of 
waves. In the same way, we know that a piece of wood 
will not vibrate to the waves of a magnet, while a piece 
of iron will at once respond to the magnetic vibrations. 
The atoms of spirit can not be directly affected by the 
waves of gravity. Therefore spirit has no weight. But 
these atoms may be united with those of matter and 
then the compound body has weight or is under the influ- 
ence of gravity. This is the case in living bodies. 

The waves of spirit atoms may unite with each other, 
and according to the law of Intensity, they may produce 
waves large enough to balance those of gravity, and to 
produce the same effect upon matter. In figure 3 of the 
Wave-chart, the two small waves, S and F, unite and 
produce the larger wave I. This law of intensity is a 
general one for all of the forces. 

The atoms of spirit possess forms quite as distinct and 
persistent as those of matter. This has nothing to do 
with the question of their possessing weight, as was 
explained above. If spirit atoms have form, they must 
of necessity have space. For we can not conceive a form, 



SPIRIT AND MATTER. 147 

a circle or triangle for instance, without there being 
space between its two sides. It does not follow that the 
ultimate atoms can be divided because they have parts, 
though some thinkers have tried to suppose it did. Divis- 
ibility has nothing to do with the size of a thing. If it 
had, then a cubic foot of steel would be more easily 
divided than a mellow apple. To say that "we can imag- 
ine the ultimate atom to be divisible because it has two 
sides," is to put together words without meaning. An 
iron ball has two sides as much as a melon has, but 
you can not cut open the ball with the melon. Spirit 
atoms may be just as hard and firm as those of matter. 

The atoms of one kind are never converted into those 
of another kind. Matter never turns into spirit by any 
process of refinement or other change. Throughout the 
universe we shall find spirit and matter associated. The 
ancient philosophers of Greece imagined that spirit was 
one uniform substance. But the properties of spirit are 
as widely various as those of matter. Those men fell 
into that mistake because they failed to make any careful 
analysis of mental phenomena. Had they made this 
analysis, they would at once have perceived the complex- 
ity of mental properties or qualities. They could not 
have then believed that all spirit was one indivisible sub- 
stance. And their followers would have walked in better 
paths. The terms Spirit and Matter were chosen at a time 
when the distinctions between them were little under- 
stood. That, however, does not stand in the way of our 
using those words and attaching to each one a distinct 
meaning. 

If spirit did not possess space, and form, and color, 
then the mind could never know that these properties 
existed in the external world. 

Matter, Ether, and Spirit. If we pile up a mass of 
such atoms as are figured in the dynamic chart, it is 
evident that they will not all be in contact throughout all 
of their surfaces. They will only touch at certain points. 
What fills up the intermediate spaces? Science is 
obliged to conclude that in all these interspaces, far 



148 THE BOOK OF LIFE. 

through the universe, there is a substance which is the 
most highly elastic of all elements; it transmits the waves 
of force in all directions but is not itself composed of 
separable atoms. This is the Ether, and thus the universe 
is composed of three great classes of substances, Matter, 
Ether, and Spirit. Each of these has some distinctive 
characteristics, and also others which are common to all 
three. The old sages imagined that spirit has no proper- 
ties which also exist in matter. But in forming this 
notion they had to ignore the validity of all the facts in 
the case, and they constructed an hypothesis with noth- 
ing for a basis. 

Seven Forces. Seven great Forces carry on the 
universal operations of nature. These are Gravity, Heat, 
Ohemic force, Magnetism, Electricity, Light, and Vital 
or Spiritual force. All these were known in some of their 
manifestations to the old Greeks. But it was not until 
modern times, when the genius of Gilbert, of Franklin, 
Dalton, Galvani, Young, Faraday, Mayer, and others, 
had investigated these agents, that we came to understand 
how the forces were mutually related and their intimate 
nature. They are now regarded as different modes of 
Motion, and all these motions have their ultimate centers 
in the atoms of spirit and matter. The forces do not 
exist independently, by themselves; they are attributes 
or, rather, movements of substance; that is, of matter, 
ether, or spirit. 

The movement of all these forces consists of waves, or 
a series of vibrations. And certain forms, sizes, and rates 
of rapidity belong to each kind of force. These forms 
are partly figured in the chart. 

All forces are convertible, transferable, or counter- 
active, in measured proportions. A definite quantity of 
one always produces, or else counteracts, a definite quan- 
tity of another. In the steam engine, heat is converted 
into mechanical motion. When a body falls and strikes 
the earth, heat is developed — gravity has been converted 
into heat. 

In no part of nature is there any such thing as absolute 



CHART OF WAVES. 



149 




150 THE BOOK OF LIFE. 

rest. Matter, Spirit and Force are eternal. Either 
may assume a thousand complex forms in succession, but 
neither can ever be destroyed. To-day we behold the 
stately tree of the forest; a few centuries hence it will 
have fallen to decay, and its tissues be converted into 
gases or into the soil. Nay, before our very eyes the 
wonderful transformation is constantly taking place, but 
not an atom has been destroyed, not any force has been 
wasted. They have disappeared in one, to re- appear in 
another form. The entire quantity of matter and of 
motion remains always the same in the universe. We 
can not take any atom of matter and by any possibility 
divest it of motion. For example, no atom of matter 
was ever found that did not possess gravity, or the power 
of movement toward other atoms. 

The waves of Sound are large enough so that we can 
easily make them diagram themselves and thus examine 
them with the naked eye, and .study their forms. From 
these studies many of the laws of wave-movement have 
been discovered, and these have been used as a key in 
studying the minute waves of the seven forces. For these 
latter waves are so small as to escape all ordinary means 
of scrutiny. The waves of light, for example, vary from 
the 37000th part of an inch in red light, to the 67500th 
part of an inch in the violet. 

In the case of sounds, any given note has waves which 
are exactly twice as long as those of the note which is an 
octave above it. The ear can easily distinguish eight 
octaves of sound. But in the case of light, the longest 
and the shortest wave differ only as a single octave. This 
is the ordinary range of the eye. The waves of red 
are twice as long as those of the violet rays. The waves 
of nerve force form a series of colors which constitute the 
next octave above that of ordinary sunlight. The wave 
chart presents some characteristic forms of sound-waves 
in the central figure. At 2 is shown the sound-wave rep- 
resented by the letter I in the word " marine," or by ee 
in "feel." The crest of this wave is at C, and on one side 
is the sharp curve or overtone, V, and on the other are 



WAVES OF tfERVE-FORCE. 



151 










152 THE BOOK OF LIFE. 

two of these overtones. These with the crest make up a 
single wave. At A is the wave which belongs to the sound 
of A in the word " far." On one side of the crest is a 
rounded overtone, and on the other side are two of these. 
At O is the sound wave of O in the word "tone." In this 
case, only one overtone belongs to each crest. In these 
examples it is seen that the vowels differ from each other 
chiefly in their overtones. At Im are the collective waves 
belonging to the word " impossibility." 

When we consider that the forces all consist of waves, 
it is easy to understand how they may be converted into 
each other, and how closely they are related. The nerve- 
force obeys the general laws of radiant forces. 

Waves of Nerve-Force. The radiant waves from 
each organ of the brain and from each part of the body, 
have their own distinctive character. They differ in form, 
in length, and in altitude. 

The engravings of the Mental Mechanism show the 
rounded form of the waves of 'Memory; the constructive 
waves of Reason; the articulated waves of Amity or 
Friendship; the smooth waves of Religion; the looped 
waves of Sexlove; the angulo -curves of Dignity; the sharp 
angles from Integrity and Liberty; the acute angles of 
Defense, and the hooked waves of Aversion. 

These examples show that the form of the waves cor- 
responds precisely with the character of the faculties from 
which they are radiated. The smooth, attractive waves 
of Affection are in broad and appropriate contrast to the 
harsh, repulsive waves of the Defensive faculties. Our 
very thoughts and feelings have their distinctive shapes 
and impress them upon the outflowing waves. The 
prickling sensations under the excitement of anger are 
very different from the soft thrills of affection. An 
instinctive perception of these truths has determined the 
figures of speech used in all languages. Men never speak 
of love as rough, or of anger as being smooth. 

The nerve-force usually travels along its special con- 
ductors, the nerve-fibres, while it is within the brain and 
body. But like magnetism it can readily flow outside of 



NERVE-SPHERES. " 153 

its conductors when it reaches their terminal ends. The 
sheaths of the fibres insulate the current while it is pass- 
ing along the fibre, but when the current reaches either 
the cells or the free end of the fibre, then it may be freely 
radiated into space. Its rate of movement along the fibres 
is thought to be about ninety feet per second, a rate which 
is very slow in comparison with that of magnetism or 
electricity. The nerves are capable of transmitting cur- 
rents of electricity. They can be made to do this even when 
compressed. But if we press upon a nerve, that pressure 
will stop the current of nerve force and prevent its pass- 
ing. We see from this that the nerve-force is not elec- 
tricity, although they have many points of resemblance. 

Nerve- Spheres. The nerve-force constantly radiates 
from each organ, and it thus passes from us in all direc- 
tions through space. Each person is thus constantly 
surrounded by a nerve-sphere which corresponds to his 
own character. Through these spheres we either attract 
or repel those who are around us. We mentally impress 
others and are impressed by them. 

These pulsating brain waves, these swift lines of thought 
and feeling, sometimes reach a few feet, and sometimes 
many miles. But whether extending a great or a less dis- 
tance, there, around every person, is this vital sphere of 
silent power, reflecting and transmitting every mood and 
impulse that sweeps through the soul. 

When two friends approach each other, there is a beau- 
tiful play of colors as the nerve currents from them meet 
and blend, one after another, and when the two friends 
become fixed in position, the waves returning to each 
give a new- series of luminous harmonies. Sometimes 
the currents from some organs will blend, and that from 
others will not. In that case, the two friends can only 
partly sympathize in feeling or thought. When the 
blending is complete, we may read the very thoughts of 
our associates. 

These exchanges are constantly taking place and all 
persons feel their influence, whether such persons are 
called sensitive or not. The highest effort of clairvoyance 



154 THE BOOK OF LIFE. 

is but the exaltation of this nerve-sense, which all persons 
exercise in a greater or less degree. 

In all the great religious inspirations of the world, in 
all ages and among all nations, the nerve-force was the 
instrument through which the inspiration was effected, 
the channel through which the visions or the words were 
conveyed to the mind of the seer. Perfectly natural 
means were used, whether the inspiration came from the 
Deity or from angels. 

Mesmerism. Mesmer and his followers have shown 
that the voluntary exertion of nerve-force in one person 
has enabled him for a time to control the muscular move- 
ments and apparently the whole thoughts of another. 
The operator makes passes over his subject, who must 
remain in a receptive condition, until his nerve-force has 
sufficiently penetrated the latter. Then whatever the oper- 
ator may think or wish, the same thing is thought and 
wished by the subject. These experiments are abnormal 
uses of the nerve-force, but they serve to vividly illustrate 
its transfer between persons. In cases of disease, as well 
as in health, the vital force may be rapidly communicated 
from one person to another, either with or without any 
direct contact. The strong and vigorous person may 
exert a most beneficial power in this way; he may become 
the mighty healer of his helpless fellows. It is then 
right for the sick or weak person to make himself as pas- 
sive as possible. And a million plated batteries, in the 
form of tactile corpuscles, stand waiting at their fixed 
stations in the skin, ready to vibrate in swift response to 
mesmeric impressions, and to carry the vital waves of 
life-power far inward to each drooping and exhausted 
organ of the system. 

Telepathy, or Mental Telephone. The nerve- 
force may extend its influence between those who are 
great distances apart, and convey expressions of thought 
and emotion even more exact than by words. In these 
cases of mental telephoning, the messages are trans- 
mitted by means of currents or strata of spiritual sub- 
stance, the spiritual atmosphere, These currents are 



CONTROL OF THE WILL. 155 

more easily established along roads where the persons 
concerned have traveled. We speak of the nerve-force 
as itself traveling, but it is more exact to say that the 
nerve-force imparts its vibrations to a spiritual atmo- 
sphere, and that they are sent through this by continued 
waves or pulsations. In a physical telephone, a person 
speaks in one end, and the current of magnetism passes 
along the wire and reproduces a similar set of sound- 
waves at the other end, where a person is listening. And 
so in mental telephoning, the spiritual current reproduces 
the mental vibrations at the other end of the line. 

Many obstacles interfere with this method of communi- 
cation. Every advance in culture and refinement will 
make its use more frequent and certain. 

The nerve-force from large and active organs extends 
farther than that from small and inactive ones. So does 
that from the front and upper organs when compared 
with that from those of the lower and backhead. From 
Kindness, for example, it reaches farther than from De- 
fence. The latter points to the earth and so must soon stop. 
Anger, hate, and all the evil passions die out sooner than 
love and the higher emotions. The reign of evil is limited 
by this law of brain-structure. The passion for military 
glory will be outgrown, while the beneficient triumphs of 
the intellect survive through all generations. 

It is through these vital currents that the whole human 
race is to be united in one vast composite life. The high 
sensitiveness which would belong to such a universal 
sympathy, implies the entire dominance of the nobler 
faculties of man's nature. The invention of the magnetic 
telegraph and telephone was an external index that the 
development of man had reached nearly to a point where 
it would be possible to unite all the nations in bonds of 
amity. The telegraph or telephone was the physical ner- 
vous system of the nations. 

Control of the Will. The will appears to have a cer- 
tain amount of control over these out-going currents. By 
thinking and steadily exerting the will on a particular 
person, the nerve currents may be directed towards him 



156 THE BOOK OF LIFE. 

more definitely and effectively. Within the brain itself 
the will displays the same power in directing the currents 
of force. We can, by an effort of the will, call one faculty 
or another iDto activity, just as we choose. In the brain, 
however, the mechanism is so regular that this object is 
accomplished without difficulty and without our notice. 

Modification of Currents. A current flowing from 
an organ in any direction over other organs, mixes with 
the force peculiar to each, and is correspondingly modi- 
fied. For instance, take a current starting from Excite- 
ment, the lower part of Caution, toward Stability. The 
harsh, angular character possessed by the waves when 
they start from Excitement is slightly modified by min- 
gling with the force from Caution. At Patriotism, its 
forces make them much more quiet and smooth. Still 
further on, the blending nerve-force of Integrity imparts 
to them a more steady and even strength, and that of 
Perseverance gives them greater uniformity. At the end 
of their course, Stability or Firmness imparts its gentle 
and firm influence. The force of each organ tends to 
make the passing current resemble itself in character. 
If the intermediate organs are small and inactive, the 
current would pass around them, and over larger and 
more active ones. 

Interference of Brain Waves. A current of nerve- 
force from one organ may meet and neutralize that from 
another by interference. This is according to a general 
law of all the forces, when the crests of the waves in one 
correspond to those of the other, they are increased in 
their intensity; but when the crests of one fall into the 
depression of the other, they neutralize each other. This 
is illustrated in the Wave-chart, fig. 4. The wave A pro- 
ceeding downward, is met at V by the wave B, which at 
that point is going in the opposite direction from A. The 
force of the two waves is thus set against each other, and 
they become neutralized or converted into some other 
kind of movement. In figure 3, exactly (he opposite kind 
of an effect is seen. For the waves F and S, going down- 
ward , meet at the point L, where they are both going in 



NERVE CURRENTS. 157 

the same direction, and they unite to produce a wave 
which is equal to them both in volume. 

The new resulting force in the brain may be readily 
estimated by considering what the two organs were, and 
over what organ the currents met. A current from 
Parenity and one from Laudation might meet and neu- 
tralize each other over a large organ of Caution. The 
new forco would be appropriated by Caution, and would 
probably impart to the organ a pleasing feeling of tender 
care. 

Opposing currents are constantly meeting and being 
converted where no interference occurs. The organs of 
Imagination, Im, are located at the junction of the 
Reflective, the Receptive, Sexal and Parental groups. 
It follows that a multitude of minor currents must meet 
and be converted over this organ. Out of these conver- 
sions would naturally spring the whole system of meta- 
phors and figures of speech which form so large a part of 
all languages. For if the nerve-force of two organs may 
be converted into each other, then the forms of speech 
appropriate to each may be exchanged, as in the case of 
all metaphors. 

The nerve-force from an attractive organ or group in 
one person may flow outward, and meeting the repulsive 
force from another person, it may neutralize the latter by 
equaling or exceeding it in quantity. This is according 
to a law which governs all of the forces in nature. Sup- 
pose, for example, that one person throws out a quantity 
of repulsive force from Destruction which would equal. 
we will say, 5x, and another person meets this by enough 
attractive force from Love to equal 7x, it is evident that 
the last will be sufficient to neutralize the first. In this 
way we may overcome evil with good. It is not by pas- 
sively yielding to the evil, but by the active exertion of 
an opposite force; for the good person would be exercis- 
ing the highest degree of Firmness and Self-control in 
connection with his organ of Love. This is a nobler way 
than to meet evil by evil, for this brings our own higher 
faculties in activity. 



158 THE BOOK OF LIFE. 

Adhesion of Impressions. When a new impres- 
sion is made on the mind, it sets up its own peculiar 
vibration of the fibres and cells. Now if the mind 
already contains an impression which was in part similar 
to this new one, then some of the fibres have already 
vibrated in the same manner as the new impression would 
make them. According to a general law of all action, 
they could repeat their old vibrations more easily than 
they were produced at first. As a long-used violin, or 
other musical instrument, becomes toned to more and 
more delicate and exact sound vibrations, so do these 
brain cells acquire more perfect power by repetitions. 
Hence new ideas tend to set in action those fibres and 
cells which have already responded to similar ideas. And 
thus similar ideas and feelings are stored up in the same 
parts of the brain. This is the basis of the important 
law of association in memory and reasoning. Each 
organ excites its neighbors to action. Stir up one 
thought, and you will arouse those that lie in the cells 
under or near it. 

If each new fact and impression, as it comes into the 
mind, is compared with those which are already there, 
and the mind decides which of the old ones it resembles 
most; then the new impression will be made on the cells 
which are adjacent to those which contained the similar 
old one. As any excitement of one cluster of nerve cells 
will extend to and excite adjacent ones, it is clear that if 
the impress of similar facts be made upon adjacent cells, 
then the excitement of one will awaken and recall the other. 

Association of ideas also arises from analogous facul- 
ties, those which are polar in the second degree. Thus 
the color of an orange may recall its form and its flavor. 
The organs of form and of flavor are polar, but not adja- 
cent to color. 

These laws show us the vast importance of true clas- 
sifications in teaching all branches of knowledge. If our 
facts and our ideas are all in disorder in our mind, it will 
be as difficult tn find and recall them, as it would be to 
find anything you want in a disorderly house. 



NATURE OF MEMORY. 159 

In childhood and youth the brain is more susceptible 
to impressions than at later periods of life, and they are 
retained with greater tenacity. The early part of life is 
the time to lay up a store of knowledge, to be worked out 
in the practical duties of mature years. 

The mental state of Attention or Consciousness involves 
an entire circuit of relations, a series of impressions 
and responses from different parts of the brain. Con- 
sciousness is a complex, not a simple thing. Even the 
consciousness of Existence, which seems so simple involves 
the fact that impressions have been made upon various 
parts of the skin, and upon each of the senses, and these 
have been carried into the brain, and combined, arranged 
and focalized on the cells of the organ of Attention. This 
complexity is proved by analysis. There is no circuit of 
impressions in mineral bodies, and therefore they can 
have no consciousness. 

The actions of nature are full of measured repetitions. 
To these as a whole, we give the name of Time. The 
organ of Observation relates to the preset moment. 
When time recedes into the past, it is cognized by the 
organ of Memory. When the facts become far enough 
past to be organized into periods, they come under the 
cognizance of the organ of Time, situated still further 
outward from the middle of the forehead. And when 
the periods assume definite relations to each other, they 
impress the organ of System. 

Nature of Memory. In the growth and nutrition 
of the brain — as each old and worn out nerve-cell is 
replaced by a now one — the impressions which were upon 
the old are transferred to the new, so that the mind is 
able to retain its images. But there is a little force 
expended in making the transfer; consequently, it is never 
complete, and the mental impressions gradually lose 
their distinctness and intensity. Probably, many times 
the new impressions received by the mind are superim- 
posed upon others, and this would impair their distinct- 
ness. These mental palimpsests sometimes get very 
much mixed. 



160 THE BOOK OF LIFE. 

The organ of Memory is a general storehouse, but 
each mental faculty also retains or remembers its own 
kind of impressions. Thus the organ of Form remem- 
bers images, and that of Amity retains the impressions of 
friendship. 

Nerve and Muscular Force. The nerve-force may 
be converted into either of the other forces. Whenever 
a muscle contracts, nerve-force has been sent to it and 
expended. Let a person of studious and sedentary habits 
engage in vigorous muscular labor, and he will 
quickly realize that the brain is using up its nerve-force 
in the effort, for his brain will soon feel exhausted. 

There is an exact relation between the amount of 
nerve-force expended and the amount of mechanical 
force displayed in the contraction of the muscle. This is 
clearly proved by the fact that we know just how much 
nerve-force to expend in order to make the muscles con- 
tract to any required extent. All mechanic arts depend 
upon this certainty. In the acts of cutting, sawing, 
painting, and ten thousand acts of our daily life, it is nec- 
essary that the muscles contract just so far and no farther. 

Waves in Dreaming. When we are asleep and 
dreaming, the great brain currents no longer sweep along 
with their accustomed force and rapidity. They are now 
tardy or wholly quiescent. Other lesser currents, flow- 
ing in other and cross directions, now prevail in all parts 
of the brain. These minor currents mix up the mental 
images in a fragmentary and patchwork manner. They 
form the grotesque and illogical combinations in which 
dreams abound. Here the image of a cat's head floats 
along, and, touching the image of a man's body, the 
edges of the two partial or broken mental pictures adhere 
so softly and closely that they seem as one, and lo! in 
our dream there stands the man with a cat's head on his 
shoulders. The doors of the senses are close shut. The 
closed eye can not look out and compare and see that 
there is no cat there. The halls of the brain seem all 
the more brilliantly lighted because the doors of sense 
shut out the external world. Minute sprites expand in 



WAVES IN DBEAMING. 161 

the dim light into giants. The slight jar of brain 
waves exaggerates their movements into the tread of 
mighty armies. A microscopic tremor becomes a terrific 
convulsion of nature. The mind is unable to correct 
these fictions by a comparison with external objects. It 
is obliged for the time to accept them as realities, until 
the opening eyes and ears tell us of the actual world 
around us, and relegate these dream pictures to the 
minor place they deserve. 

But there are dreams which are perfectly logical and 
connected. For sometimes in sleep the mind is especially 
sensitive and passive, and then clear impressions of ideas, 
or of facts, may be received from other minds, or even 
from our surroundings. Many such dreams are recorded 
in history, like that of the Great Image in Daniel, and 
many have been carefully observed by the present writer. 
It would be thoroughly unscientific to explain these 
dreams as merely a revival of impressions already stored 
in the brain. Many of them are prophetic; they repre- 
sent accurately, or else by exact symbols, events which 
are yet future, at the time the dream occurred. 

If a large current attempts to travel over a nerve which 
is too small for it, then one of two things may happen. 
It may be converted into heat, and we all know that a 
strong nervous current may produce a glow of warmth all 
through the body. Or it may be converted into a gal- 
vanic current, and then the rjerson will feel those thrills 
which all have experienced under excitement. The 
current may produce a cool thrill, instead of a warm 
sensation. 

Colors of Nerve-Force. Each organ of the brain 
radiates a nerve-light of a distinctive color. Thus, from 
Ambition the light may be bright or dull, clear or impure 
in tone, but it will always be a crimson or reddish 
purple. These colors are shown in the full-page view of 
the nerve spheres. The author of this book was the first 
person who analyzed these colors and traced them to 
their source in the separate groups. This was done, and 
the proper diagrams painted, in the year 6215, A. M. 

11 



162 THE BOOK OF LIFE. 

From the following table these colors may be readily 
learned, and from the colored plan of the New Jerusalem. 

INTELLECT. AFFECTION. VOLITION. 

Reception, Religion, Ambition, 

Emerald. Lemon. Crimson. 

Reflection, Sexation, Coaction. 

Azure. Orange. Scarlet. 

Retention, Parention, Defension, 

Blue. Amber. Red. 

Perception, Sensation, Impulsion, 

Grey. Salmon. Maroon. 

The dominant color in the intellectual group is blue; in 
Affection it is yellow; and in Volition it is red. These 
are regarded as the primary colors of nature, by the 
scientists. These mental classes and their colors may 
well be compared to the climatic zones of the earth. The 
cool Intellect is the north temperate zone. The genial 
bands of Affection are the south part of the temperate 
zone. And the organs of Volition are hot, fiery and 
impulsive, the torrid zone of mentality. 

These facts furnish a clear guide for the application of 
color in costume, architecture and landscape. Every 
color exerts a definite influence on that group of mental 
faculties which radiates a similar color. The world of 
color beauty, in nature and art, becomes full of living 
significance. Some of these applications are given in the 
twelfth chapter. 

The nerve-force is finer than ordinary sunlight, and it 
is hence impossible to represent its extreme beauty and 
delicacy in a painting or an engraving. 

The nerve-force bears closer analogies to light than to 
any other of the forces. It has often been seen by sensi- 
tives, under a slightly increased intensity of common 
vision. The rods and cones of the eye become more 
tense under some forms of mental excitement, and conse- 
quently they vibrate to the fine waves of nerve-force. It 
may then appear as a soft, diffused light around the head 
and form, or it may shoot out in broad glowing bands, 



CROWN OF LIFE. 163 

like the aurora; or it may form iridescent clouds, at a 
greater or less distance from the person. The light from 
the seven upper groups often appears like a crown of 
spiritual brightness, decorated with flaming jewels. 

Intensity of Colors. When an organ is excited and 
active, its nerve-force will be bright and intense, flashing 
up vividly. We express this condition by saying that our 
minds feel bright. A public speaker whose whole intel- 
lect is excited, is said to make a brilliant effort. Those 
who first used these terms regarded them as simply fig- 
ures of speech, little dreaming that in the advance of 
science it would be proved that they were true in the 
most literal sense. When an organ is inactive, or when 
we are asleep, the light from it is dull and obscure. We 
can truly say that the mind is dull and the thought slow 
in this case. 

The Crown of Life. A well-cultivated and properly 
used organ gives forth a nerve-light that is pure and clear 
in color. But from an organ in the opposite condition, 
it will be foul and impure in tone. We speak a literal 
truth, then, when we say that a good person is the light 
of a community, or that the bad dwell in darkness. When 
we enlighten the mind of a person, we actually increase 
the quantity and quality of the nerve-light radiated from 
his brain. Our own light is none the less from lighting 
that of our neighbor. To the eye of the sensitive, or the 
clairvoyant, the brain appears like a luminous sun, only 
its light is of infinite softness. Hence a sun with twelve 
rays is a true symbol of the human mind, and of a perfect 
man, a Sun of righteousness. 

The seven -rayed crown of living nerve light may adorn 
the head of every good person in this life. It comes to 
them as the sure reward of intellectual culture and spir- 
itual excellence. It is often seen in the form given at the 
head of this chapter. 

Impressions. Every object radiates forces which 
impress an image of itself upon surrounding objects. If 
we lay a key upon a smooth metal plate for a short time, 
and then remove it, the image of the key may be evoked 



164 THE BOOK OF LIFE. 

by heating the plate. And this may be done years after 
the contact. Whether conscious or not, the objects of the 
universe are thus continually writing their history in 
these marvelous pictures. 

The nerve cells of the brain and of the various nerve 
centers, are constituted on purpose to receive impressions. 
The extent of their impressibility is very great, and the 
results belong to a large part of our conscious life. 

By coming in contact with an object, a sensitive person 
may perceive and may describe the impression it has 
received and retained. For example, by holding a manu- 
script letter in gentle contact with the forehead or the 
hand, the whole character, personal appearance, and even 
the thoughts of the writer at the time of writing, may be 
faithfully described. 

A fossil plant or animal, examined in this way, gives up 
a faithful picture of its ancient surroundings, in prehis- 
toric ages. In the experiments made by Denton, this was 
dpne again and again. 

It was through contact impressions, received from dif- 
ferent parts of the brain, that the true location of the 
mental organs was finally discovered in the year 1841. 
These experiments, made by Buchanan, were numerous 
and decisive. 

Here in a paragraph, is the statement of the method in 
the language of the discoverer: " Concentrative Excite- 
ment,— This is the scientific demonstration of cerebral 
functions, the method which I discovered in 1841, of 
exciting the cerebral functions to compel them to mani- 
fest their functions. The application of heat and cold to 
the various parts of the body and head, of galvanic cur- 
rents and of medical stimulants and sedatives, may con- 
centrate the nervous excitement to any one spot, and 
diminish the activity of other parts so as to produce a 
decided predominance of the stimulated organ. By far 
the best method for such purposes, is to use the stimulus 
of the nervaura (nerve-force) by applying the hand. The 
finger or hand, applied to any portion of the head, excites 
the adjacent organs by an attractive influence, and in 



EXPERIMENTS. 165 

highly impressible persons will produce an immediate 
and striking effect. Thus anger, joy, avarice, mirth, pride, 
imagination, memory, fear, or any other faculty may be 
aroused by touching its locality for a few moments, and 
by a series of such experiments the functions of every 
organ may be demonstrated to the satisfaction of the 
experimenter and his subject. Since this discovery we 
no longer need to occupy ourselves in calculating the 
probable functions of the brain from a vast number of 
indefinite facts in craniology, as Gall and Spurzheim did, 
for a simple and easy experiment places cerebral science 
upon as positive a foundation as chemistry, anatomy, or 
physiology. It must be remembered that all our experi- 
ments are made without any mesmeric preparation or 
somnambulism, and that both operator and subject are 
equally awake, intelligent, conscious, independent and 
self-possessed." 

The much later experiments of Hitzig, Ferrier and 
others (1872) were made by currents of electricity applied 
to the brains of the lower animals, and have already been 
described in our second chapter. These experiments 
were very striking and decisive, but they only confirmed 
the locations already assigned by the older discoverers. 
Some of these later observers fell into singular mistakes 
by not knowing or not considering that every intellectual 
organ has a special organ of the will upon which its 
external expression depends. The organ of invention 
would be worthless if the group of labor did not embody 
what we invent in some object or structure. The sense 
of vision requires the constant exercise of the organ of 
vigilance, the upper part of caution. This dependence is 
so close that when Ferrier destroyed the organ of vigi- 
lance, in the animals, the sense of vision also disappeared. 
The organ of Equality, a part of liberty, is essential as the 
support of memory. If equality and liberty were 
destroyed, then memory and attention would fail. 

Caressing. Those acts of contact which express the 
various forms of affection, prove the reality of these 
impressions beyond all possibility of doubt. All animals 



166 THE BOOK OF LIFE. 

with a distinct nervous system, from the insignificant 
worm up to man, express their sexal, parental, filial or 
friendly affection by the contact of caressing. Taking 
man alone, here are twelve hundred millions of these 
facts occurring daily. And only one explanation is pos- 
sible. There must be some actual force passing from one 
living being to another in these acts of caressing. This 
nerve-force is a vital part of us, and its reception in this 
way is just as real as the reception of force through the 
food which we eat. It does not depend upon imagina- 
tion. We touch those parts of the face and body which 
are functionally connected with the actions which we wish 
to express. Thus parental, filial, fraternal, and sex-love 
are connected with the lips and with the bosom, and hence 
kissing or caressing these parts expresses these affections. 
A kiss on the back of the hand expresses protection and 
submission, for this part of the hand is connected with 
the defensive and ambitious faculties. A kiss on the 
forehead expresses fraternal and religious affection. 

Spiritual Atmosphere. Through the radiated 
nerve-force we actually impart somewhat of our own 
being to everything we touch. And in turn we as con- 
stantly receive from the accumulated force left by others. 

The presence of a large number of the wise and good 
in any locality fills the place with a nerve-sphere of light 
which may last for years. Such a luminous mental sphere 
is highly favorable to clearness of thought and social har- 
mony. It is a part of human destiny to surround, in this 
way, the whole earth with the living glory of truth and 
love, its true and final spiritual atmosphere. 

This law teaches us that we are responsible to our fel- 
low beings for every thought and feeling which we enter- 
tain, as well as for every action which we perform. The 
silent waves of mental force vibrate from soul to soul. 
They unite us all by the inseparable links of a composite 
spiritual life. 





OHAPTEK SIXTH. 

RESPONSES. 

From the rhythmic 
sweep of stars down 
to the chemical union 
of atoms, all action is 
polar. It involves the 
concert of opposite for- 
ces or tendencies — the 
attractive and repul- 
sive ; receptive and pos- 
itive; masculine and 
feminine. 



167 



168 THE BOOK OF LIFE. 

The phenomena of mental polarity play an important 
and conspicuous part in mental action. 

The polar faculties, these all-sweeping levers of life, 
vibrate through the earthy and the heavenly spheres of 
our being. They sweep the past, the present, and the 
future. They actuate both the progressive and the con- 
servative phases of our existence. The rhythm of human 
life depends upon their equal development and concor- 
dant action. 

Spheres of Contrast. The major axis of the brain 
extends from Memory to Liberty. The whole half of the 
brain below this points downward, and belongs to the 
earthly side of our natures. This lower side of the brain 
rules the life of the lower animals. Their chief attractions 
are earthly and material. This half relates to the lowest 
sphere of life, the lowest uses of all things. 

With most impressive force the ancient seers called these 
lower faculties, " The Beast, the dragon, the leopard, and 
the serpent." All through the early ages of history this 
sphere of darkness ruled the world. Man sadly proved 
that he was "made out of the dust of the earth" by 
yielding to these dominant earthly attractions. 

Opposed to this inferior sphere is the upper half of the 
brain. Its organs of Inspiration, Integrity, Faith, Love, 
Hope, and Reform lead us to perceive the higher life ; 
the spiritual, the better uses of all things, the heaven- 
ward phase of feeling and action. We should look up 
and not down, is the command of these faculties. They 
point upward and they fit us for an elevated life of 
purity, goodness, and harmony. 

The symbolism of prophesy represented this upper 
realm of the mind by the Lamb, the dove, the horse, the 
ox, and other animals which were the servants of man. 
It was this sphere which the Messiah was to establish in 
supreme dominion. 

If we mix all the colors which belong to the nerve 
light of the lower groups, the result will be a dark, dull 
and muddy color. If we blend the nerve colors of the 
higher groups it will produce delicate and bright colors. 



TWO SPHERES. 



160 



-CFmtM: 




^'J$ 



a tKeCenter of 







170 THE BOOK OF LIFE. 

The ''spheres of light and darkness" are substantial 
realities and their adjustment is a necessary problem in 
the science of society. 

The perceptive faculties, around the eye, are concerned 
with the things of the present. Opposed to these are 
the conservative feelings of the ambitious organs, from 
Dignity to Economy. They cling with tenacity to what- 
ever the past has bequeathed to the present. When 
acting alone, they produce a clannish feeling, and desire 
to go with the oldest and strongest party, whether it be 
in the right or in the wrong. 

The attractions to the past are opposed by the high 
front faculties of Inspiration, Reason, and Reform. 
These point forward to the future, and assure as that 
it is in the noonday of human history, and not in its 
gray dawn, that the sun of truth shines with the most 
life-giving beams. They command us to look forward, 
not backward. In the grand cycles of growth the old 
never fully returns. The new always has the first unfold- 
ment of some truth or beauty. 

The sensitive faculties, from Appetite to Impression, 
make us sensitive, yielding and impressible. They are 
balanced by the vigorous organs from Stability to Cau- 
tion. These organs render us firm, hardy, and tranquil. 

The Defensive group, if acting alone, would make a 
person harsh, disagreeable, conservative, and selfish in 
manners and conduct, but when acting in conjunction 
with the opposite group of Amity, as they should do, 
then we have a careful regard for our own rights, but are 
careful to consider that our own rights are bound up in 
the interest and happiness of our fellow -beings. 

The organs of repulsion, which point downward and 
backward, press against the earth, and thus push us 
upward and forward at every step. Their force thus acts 
in concert with that of the attractive organs in front. 

Evolution or growth involves two great phases of 
action — the destruction of the old and the construction 
of the new. The front brain relates us to the constructive 
phase, and the back brain relates to the destructive 



CONTRASTS. 



171 




172 THE BOOK OF LIFE. 

phases of all existence. The social organs are construc- 
tive through their internal, vital, and attractive power. 
They unite men in societies, building up the vast fabrics 
of national and race life. The intellect is constructive 
through the external application of law, art and order. 
The back brain contains the organs of aversion, destruc- 
tion, rigor, defense, mobility and liberty, and these, act- 
ing in dominance, are destructive in their nature. 

In estimating the character of any person by the size 
of the organs, we must carefully take into account the 
opposite tendencies of these polar faculties. Thus a per- 
son may have very large Pride, and yet be modest and 
deferential through large Modesty and Reverence. When 
an organ and its polate are both small, the person will 
exhibit no decided tendencies in either direction. A per- 
son with small Kindness and small Economy would be 
neither a liberal nor a miser. His character would be 
negative in both respects. From the table of Mental 
Chords, the student can easily make these applications 
of the law. 

Mental Unity. Whenever we allow the gratification 
of any back head or basenal organ to become the chief 
object of our existence, we are then failing to obey the 
laws of unity. The fullest power and most perfect pleas- 
ure of the senses can only be reached when they act in 
connection with the higher faculties. The organs of 
Appetite and Feeling lie at the base of all the social fac- 
ulties, and they furnish the materials of force to all of the 
organs, as well as to themselves. Hence in their normal 
action they support and stimulate the noblest and most 
refined emotions of the mind. 

The highest power of the Perceptives results from the 
culture and exercise of the Reflective faculties above 
them. The telescope and the microscope were the prod- 
ucts of Reason and Construction, yet how immensely 
have they enlarged the scope and increased the accuracy 
of our perceptions. 

The higher organs of the brain must rule in the char- 
acter of man. The larger part of the attractive organs 



POLARITIES. 



173 







ui m 









v 



*f 



vibration. j 






\ 




& ^fUrresfnffi 






174 THE BOOK OF LIFE. 

and signs in the lower animals point downward toward 
the earth. What is the front aspect of the body or trunk 
in man, is the lower side in the animals, in quadrupeds, 
insects and even in birds, though the latter seem to stand 
partly upright on two legs. In serpents and worms this 
front or attractive side rests constantly against the sur- 
face of the earth. But in man these attractive organs 
mostly point up and onward towards his fellow beings, 
and the external universe. He alone, of all beings here, 
is released from a direct bondage to the earth, and united 
with his fellows in filling an exalted and immortal des- 
tiny. 

Viewed as a whole, the front of the face and of the 
body is attractive, and the back is repulsive. The organs 
of sense, the eye, ear, tongue, nose, and tactile sense, are 
all located in front. They are in the highest degree 
attractive; they are special mechanisms made on purpose 
to receive impressions. The very fact that these receptive 
organs are in front proves that the front of the body is 
attractive when compared with the back. The sense of 
touch is in all parts of the skin, but not equally, for it is 
ten times greater on the inside of the hand than on its 
back side. 

The axis chart illustrates the up and down tendencies 
in a general way. The axis of force and movement is the 
spinal cord, with its node of vibration back of the solar 
plexus or gasterus. The lower focus is at L, and from 
this the great nervous branches and currents pass down 
the legs toward the earth. From the upper focus, at F, 
the branching nerves go to the arms and head. This is 
the celestial side of man. The atom of Carbon has a 
similar node of vibration. As in all other cases, the posi- 
tive pole is here named the anode, and the negative or 
receptive pole is the kathode. 

In a still more inclusive way, the engraving of the 
Microcosm illustrates the general relations of the human 
constitution to the universe. These are marked in such 
a way that they can be readily studied. The upper and 
front parts of the chest form the region of magnetic, 



THE MICROCOSM. 



175 




*^*mn* 



176 THE BOOK OF LIFE. 

receptive, or converging forces, and are responsive to the 
influences of daytime, of light, the atmosphere, etc. 
Corresponding to this on the back is the region of elec- 
tric, positive, and diverging forces. Around the lower 
and back part of the trunk are radiated the forces of dis- 
persion, the influences of coldness, of night and dark- 
ness. The lower and front parts of the trunk are the 
realm of relaxation, of liquids, and of warmth. The legs 
and feet place man in dynamic sympathy with the earths 
and soils, with the animal, vegetable, and mineral world. 

The body as a whole has upper and lower spheres, with 
their junction at K, and marked in the semicircles of the 
margin. Each season of the year, each of the twelve 
months, has influences which bear more specially upon 
some one region of the body than upon the rest. A dim 
conception of this was the basis of the ancient Astrology. 
But the extreme ignorance of man's constitution led those 
ancients into many errors. Our chart is arranged in 
harmony with the facts of science as now understood. 
The twelve constellations are numbered and marked by 
their signs, on the margin. 

The different planets have a subordinate influence over 
man's nature. The sun by its magnitude, and the moon 
by its nearness, must of necessity be the most influential 
of all the cosmical bodies. Compared with the influence 
which these exert upon man, the guiding forces of the 
planets, of Mercury, Venus, Mars, Jupiter, Saturn, Uranus 
and Neptune, must be small in amount, if not in kind. 

The constitution of each planet is obviously different 
from that of the others. It follows that the forces which 
they may exert on man must also be unlike. In the 
chart of the Microcosm, the signs of the planets are 
marked on the body on those parts which are under their 
respective influences. On the Astro-chart of the twelfth 
chapter these are also marked in their proper places on the 
head. The Domestic or home group of faculties stands 
in responsive sympathy with the earth; the group of Art 
with the moon; Letters with Neptune; Science with the 
Pleiades; Culture with Mercury; Marriage with Venus; 



COSMIC RELATIONS. 



177 




j& 'So 



r zmmm 



12 



178 THE BOOK OF LIFE. 

Religion with the Sun; Familism with Uranus; Ruler- 
ship with Jupiter; Labor with Mars; Wealth with the 
Asteroids; and Commerce with Saturn. 

The position of the planets at any given time must have 
an effect in determining what their combined influence 
will then be. The favorable or unfavorable position of 
the planets can be at once inferred from the polar com- 
plements of the groups with which they are in sympathy. 
For example, in the brain the groups of Culture and of 
Rulership respond to each other. Hence Mercury and 
Jupiter, the planets of these groups, are in favorable 
position when they are either three or five astral houses 
apart. The moon and Saturn are in good position when 
three houses distant from each other. That is, the planets 
are favorable when they are thirds or fifths, according to 
the mental law of polarity. 

In Messianism the periods which are established for 
social movements, for elections, labors, and festivals, are 
all in harmony with planetary movements. Consequently 
none of the planetary movements can be causes of dis- 
turbance in the affairs of men. This was never true in 
any of the preceding civilizations. In them only a few 
festivals, like Christmas and Easter, were established to 
synchronize with astral changes. 

Concert of Repulsions. When the repulsive force 
of a person is directed against us, we are usually repelled 
from that person. But, for example, when Defense is not 
exerted with sufficient energy to terrify or conquer the 
person assailed, it usually rouses his defense in turn. In 
this case the Defense of the first person conflicts with the 
organs of Firmness and Dignity in the second; and these 
organs being too strong to be overcome so easily, have 
roused up their assistant organs of the defensive group. 
The courageous man becomes firm or combative when 
attacked, when the person with little Firmness is fright- 
ened or paralyzed. But the repulsive force of two persons 
may act in concert instead of antagonism. In this way 
the courage of a leader arouses and inspires that of his 
followers. Where they are all pursuing the same object, 



COSMIC RELATIONS. 179 

each one imparts repulsive force to his associates, and 
they display the results of its accumulated strength. 

Zones of Co-operation. It is a law that the organs 
all point toward their objects of relation. Thus the social 
organs point forward toward our associates and friends; 
the Perceptives point down toward the earth, which we 
are observing; and so of the rest. But the organs of the 
brain are, many of them, arranged so that different organs 
have the same, or almost the same, direction. As a con- 
sequence of this, they should have similar objects of rela- 
tion; and such is the case. These organs occupy two 
parallel zones, and may be illustrated by the chart of 
Zones. It represents an upright cross section of the 
brain, from right to left. We are looking at this view 
from behind. The fibers of Stability in the left hemi- 
sphere curve over toward the right. They take nearly, 
the same direction as those of Caution in the right hemi- 
sphere. They must have similar objects of relation. 
The calmness and fortitude given by Stability are sus- 
tained by the co-operation of Control or Caution, which 
gives restraint and elevated caution. The two faculties 
are analogues. 

In this engraving, the fibers of Integrity, in one hemi- 
sphere, point in the same direction as those of this faculty 
in the other. At B, the fibers of Baseness are seen point- 
ing exactly opposite to those of Integrity. 

In the table of mental chords the most important of 
the co-operating organs, just described, will be found. 
They constitute polarities of the second degree. 

Where the hemispheres lie against and touch each other, 
is another zone, still more interior. Its faculties echo in 
a less definite way those of the outer zone. 

This chart also illustrates the crossed action of the 
nervous system. In the spinal chord, just below the 
brain, a part of its fibers are seen to cross over from the 
right to the left side; and a part of those on the left 
side cross over to the right. It follows that the left side 
of the body and the limbs receives nerve-fibers from the 
right hemisphere of the brain and is controlled by its 



180 THE BOOK OF LIFE. 

force. And the right, in turn, receive fibers from the left 
hemisphere of the brain and from it receives its principal 
controlliDg force. So that if we are right-handed, we are 
left-brained, and vice versa. An impulse to move the 
right hand comes chiefly from the left hemisphere of the 
brain. We say chiefly, because it may be controlled by 
fibers from the hemisphere on the same side. This law of 
decussation is very important in studying the direction of 
gestures, as we shall see further on in this chapter under 
the head of the Mimetic law. 

Third Degree. This unites all of the faculties in 
pairs. In the table of mental faculties, the first and 
second one in each trinity form a pair. 

The contrast between the two members of a pair is less 
strongly marked than in the other degrees. In some cases 
it required a most extended and careful analysis to dis- 
criminate them. The two are located near each other, and 
never act in antagonism. 

The organ of Dignity is bold, positive, masculine, and 
impressive, tending to keep those upon whom it acts at a 
respectful distance. The organ of Laudation, its polate 
of the third degree, is receptive, attractive, and feminine, 
tending to win approval. It is strongest in the womanly 
character, while Dignity is stronger in man. Inspiration 
is simply receptive, it is directly impressed by the forces 
which are to produce future events, and those which are 
now in action. But its polate, Reason, works externally, 
it combines and arranges impressions and produces new 
phenomena. Hence, when compared with Inspiration, it 
is the more positive. 

But if we should compare Reason with Aggression, its 
polate of the first instead of the third degree, then Reason 
itself would appear receptive, while Aggression is posi- 
tive. Defence and Economy, as a pair, are polar in the 
first degree to Amity and Reform. So long as the first 
pair predominate in human character, the influences of 
wealth are all enlisted on the side of conservatism. 

Repetitions. It is a part of the law of evolution 
that all through life the higher organs and the higher 






CHABT OF ZONES. 



181 




182 THE BOOK OF LIFE. 

animals repeat and elaborate functions which are found 
in the lower organs and types of life. In our mental 
structure and action this transfer and repetition of func- 
tion is very important. 

The organs of the sensitive group attract us to the 
objects of sense, and make us feel that " the earth is our 
mother. " The higher group of parental love attracts 
us to our human parents. And highest of all, the 
religious group attracts us to the Deity, at once the 
infinite father and mother of our existence. 

Among the lower animals, the attraction between the 
sexes originates in the organ of Impression. But in man, 
the higher group of Sexation takes the lead in this attrac- 
tion, and surrounds sexlove with noble and refined senti- 
ments. 

The organs of reflection enable us to perceive laws and 
relations. This is a higher kind of perception than that 
of the Perceptive group, which only reveals objects. 

As we shall discuss in many places, the lower organs 
everywhere in the brain supply materials for the use of 
those above them. Thus we can not reason unless the 
lower group of memory supplies Reason with facts ; nor 
can Memory retain facts themselves, until these are 
observed by the Perceptives which are still lower. 

Mental Chords. It is evident that if the higher and 
lower organs resemble each other in functions, then they 
may make an exchange of duties, and this is actually the 
case. Thus, Reason may exchange with Color. The 
latter gives the perception of light, and we say that we 
reason upon a subject to throw light upon it. Control 
may exchange with Stability; Defense with energy; Lib- 
erty with Dignity. 

In general, an organ may exchange or co-operate with 
the third, the fifth, or the seventh one, either directly 
above, or directly in front of itself. This action corre- 
sponds with the chords in music. If musical notes 
which are thirds, fifths or octaves, are sounded together, 
they produce a sense of harmony. So, when these facul- 
ties respond to each other, it produces harmony of 



REPETITIONS. 183 

mental action. The principal ones are given in the fol- 
lowing table; and the intelligent reader, with the maps 
of the organs and signs before him, can easily work out 
the remainder for himself. 

The harmonies of music are based upon purely mathe- 
matical relations. The sweet and graceful blending of 
voices in song, and the noble symphony of instruments, 
are each under the rule of strict physical laws of scieoce. 
For in science we shall find graceful beauty and gentle 
sweetness no less than iD the works of art. 

The laws of music are exemplified in mental action, 
and these same laws of mental rhythm must be the basis 
of social harmony, as will be shown in another place. 

A train of thought or feeling may be carried on awhile 
by one faculty, and then its third, fifth or seventh com- 
plement will assume the train of thought and carry it 
forward, while the first rests or is engaged with other 
objects ; or what is more usual, it may take on the 
proper functions of the first, thus effecting a direct 
exchange. 

In the early ages of history, rulership depended upon 
the impulsive group. The chief of a tribe must be its 
best hunter, warrior and runner. In time it came to 
depend more upon wealth and policy, functions of the 
higher group of defence. And in the future it will arise 
from the group of rulership itself, sustained by the eter- 
nal laws of justice, philanthropy and wisdom. 

There are also frequent exchanges between organs of 
the third degree; that is, those which belong to the same 
pair. We may, for instance, make previsions through 
the organ of Reason; or, we may discover causes through 
the organ of Prevision or Inspiration. 

Responses. If we take the minor axis, from O to E, 
we shall find that any organ at a given distance directly 
back of this line must mathematically balance and co-op- 
erate with whatever organ is at the same distance in 
front. These organs are enabled to respond in action 
through bands of fibers which run directly from one to 
the other. 



184: THE BOOK OF LIFE. 

Language is full of expressions which illustrate these 
balances. Thus Truth and Fortitude respond, and we 
say " truthful and serene." Mirth and Playfulness bal- 
ance, and are expressed in the phrase, "playful and 
witty." Memory and Economy balance, and hence we 
say that "language is the storehouse of thought." 

As another example, take the faculties of Faith, Love, 
and Hope. At the front, the organ of Faith gives us 
strong confidence in human goodness and the possibility 
of improvement. The moment this faith is established, 
the organ of Hope responds and leads us to undertake 
great and beneficent enterprises for humanity, and thus 
satisfy Love or Philanthropy. The mental trinity of 
Intellect, Affection, and Expression occupies the front, 
the middle, and the back brain. Affection lies along the 
minor axis, and is, both mathematically and vitally, the 
central third of our mental life. 

Thus when we desire anything, through Affection or 
feeling, the Intellect in front remembers, reasons, and 
decides about it, and then Expression in the back head 
moves the muscles to do what is necessary to gratify the 
desire. 

The primary impulse to action comes from the central 
member or pivot of the mental trinities, and first the left 
wing responds and then the right. 

The sense of hunger springs from Appetite, but it 
requires both Intellect and Expression to gratify its 
wants. We must see the food through the perceptives, 
and the impulsive organs of the Will must move the mus- 
cles of the legs to go and get it. 

Wisdom and Will are always the instruments to serve 
Love, from the low realm of sensation up to the exalted 
sphere of religion. Love without knowledge is blind. 
Without will and labor it is powerless. The richest 
fruits of Love must mature under the pure light of culti- 
vated wisdom, The warm current of affection sweeps 
through all thoughts and volitions, giving them its own 
hues of life and beauty. It must transform the selfish 
impulses of the back brain into the noble forces of social 



TABLE OF MENTAL CHORDS. 



185 



TABLE OF MENTAL CHORDS. 

These polar organs of the first degree, point in opposite 
directions, and display the most striking contrasts of 
action. Thus Amity attracts, but Defense repels. The 
repulsive organ is placed first in each contrast. 

Energy and Feeling. 
Control " Appetite. 



Courage 
Mobility " 
Control kk 
Economy" 
Dignity " 



Fear. 

Patriotism. 

Mobility. 

Kindness. 

Modesty* 



Secrecy and Manners. 


Aversion " 


' Sexation. 


Destruct'n k 


\ Love. 


Defense " 


' Amity. 


Aggress'n ' 
Liberty ' 


1 Reform. 


1 Serving. 


Integrity " 


k Destruction. 



The organs compared in this table occupy zones of par- 
allel direction in the two hemispheres. Thus firmness in 
one hemisphere, points in a direction parallel to that 
of control in the other. They are analogous, and they co-, 
operate and exchange functions. 

Form 

Observation 

Inspiration 

Kindness 

Reform 

Faith 

An organ may respond to, and exchange functions 
with, the third, fifth, or seventh one above or below it., 
and it also co-operates with those in front and back of 
itself. This action corresponds to that of thirds, fifths 
and octaves in music. 



and Construction. 


Love and Reverence. 


kk Impression. 


Stability " Control. 


" Imagination. 


Dignity " Control. 


" Hospitality. 


Liberty > " Caution. 


" Devotion. 


Aggression kk Economy. 


M Worship. 


Mobility kk Excitement. 



Thirds. 



Form 

Reason 

Memory 

Construction 

Faith 

Sensation 



and Number, 
" Color. 
Imitation. 
Words. 
Hope. 
Sexation. 



Integrity 

Parenity 

Fidelity 

Caution 

Defension 

Parention 



Fifths. 

Color and Truth. 

Form ** Order. 

Words " Imagination. 

Patriotism " Love. 
Impression " Devotion. 



and Liberty. 
'* Patriotism. 
kk Integrity. 
kk Defense. 
kk Ambition. 
kk Religion, 

Octaves. 



Feeling and Zeal. 
Serving kk Victory. 

Reverence kk Faith. 

Reason kk Control. 
Destruction kk Integrity. 



186 THE BOOK OF LIFE. 

life, and warm the cool blue rays of the intellect with its 
own golden light. 

The organs above and below the major axis also 
respond to each other. Thus reason above responds to 
Perception below the line. So Ambition above responds 
to Defension below; and Sexation responds to Sensation. 

The polar responses of the faculties reach the very 
highest degree of importance in adjusting the different 
departments and interests of society, as shown in the 
eighth and ninth chapters. 

Physical Responses. The engraved Measure of a 
Man will illustrate a series of interesting and important 
responses between the different parts of the body. Each 
square of the body is numbered from the feet upward. 

The first square responds in sympathy and action to 
the fourth; the 1st and 7th respond; the 1st and 12th; 
the 4th and 7th; the 7th and 10th; the 10th and 12th; the 
7th and 12th; and the 7th and 9th. 

Uniting the arm and the body, and naming squares of 
the arm first each time, then the 5th and 7th respond; the 
5th and 10th; the 5th and 12th. 

These physical responses are the basis of physical cul- 
ture, of caressing, of many sense-relations in the fine arts. 

Mental Order. From the law of the ellipse it follows 
that impressions made on the sensitive group must flow 
forward through the cells to the group of Perception. 
While in the sensitive group these impressions are more 
or less vague or indistinct, they are merely feelings. On 
reaching the Perceptives, they assume definite forms, 
and we recognize the size, location, form, color, and other 
properties of the objects which have made the impression. 
The current now passes up to Memory, where more or 
less of all impressions are stored or registered for the 
future use of all the faculties. From Memory the cur- 
rent flows up to the cells of the Keasoning organs. These 
faculties combine, arrange and mould the impressions 
into the final form of mature ideas. They discover the 
relations among the objects which have produced the 
impressions, and the uses to which these laws of relation 



MENTAL ORDER,. 187 

can be applied in practical life. The current then flows 
back over the Social organs, and these make us feel like 
using the knowledge in such actions as will gratify our 
own affections, and benefit our associates and the world. 
Passing on to the organs of Expression in the back head, 
the current stimulates these to activity, and they control 
the muscles to produce the bodily movements necessary 
to carry our ideas and plans into practical action. 

The Sensitive group is the great portal of entrance for 
impressions, and the Impulsive group is the door of exit, 
through which they are finally ejected from the mental 
temple. This is shown by arrows in the chart. 

In the above brief description we have the order in 
which mental action must normally take place when the 
exciting cause is outside of ourselves. First there must 
be an Impression on the nerves. This part is physiolog- 
ical, not mental, action. Then in the first mental step 
we have a Sensation; next there is Perception; then 
Memory or Retention; next Reflection or Reason; then 
there are Social impulses and desires; and lastly there is 
Volition or Will, the practical execution of ideas and pur- 
poses. When a current starts within the brain, from the 
action of the mind upon its already accumulated materials, 
then it may commence in Observation, Memory, Reason, 
Amity or any other point. 

A Mental Act. While currents of nerve-force are 
flowing through the cells around the ellipses, other 
currents are flowing over the fibers, to and from the 
centers. The combined action of these currents may be 
well illustrated by a single act, that of picking up an 
arrow or pointer. 

Let us suppose that there is an arrow before us, as in 
the engraving. The rays of light produce an inverted 
image of this arrow in the back of the eye, as at AR. 
The optic nerve in the eye terminates in minute rods and 
cones. Each one of these rods and cones takes up a part 
of the series of vibrations which constitute the image on 
the retina, and it carries these, separately, along the optic 
nerve to the optic lobe, then through these cells to the 



188 THE BOOK OF LIFE. 

sensus, across to the motus, and down the brain fibers to 
the cells of Form and Color. By passing so nearly 
around a circuit the image has now become right side up 
as shown at A. When the picture has reached these cells, 
then and not before, we see the arrow. So it is the cells 
in the brain that see, after all. We now know what kind 
of a thing it is that we are looking at, and this action of 
the mind is called a perception. 

A current of nerve-force, the vibrations of the image, 
now passes upward through the cells to Attention and 
Memory. When it reaches the cells of Memory it 
awakens other images there, we compare it with them, 
and we remember the objects for which arrows are used. 
The upflowing current then reaches the cells of Inspira- 
tion and Reason, and we reflect or reason that by reaching 
out our hand we can get this arrow. 

The message still goes upward and over toward the 
back of the brain. The message awakens desire, and we 
feel that we would like to show the arrow to some one, or 
to do something with it. We consider what the effect 
would be upon our associates or others. The current 
now reaches the sixth step or volition. It stirs up these 
cells and they send a current down through the Sensus 
to the Motus. Here it is joined by a directive current 
from the perceptive faculties, and the two are blended 
in one. They proceed down the front or motor columns 
of the spinal cord, and pass outward on the motor nerves 
to the arm-muscle, marked at the lower edge of the dia- 
gram. The current polarizes the cells which compose 
the muscle, or muscles. That is, it charges one end of 
each cell negatively and the other end positively. When 
thus oppositely charged, the two ends of each cell 
approach each other, and this causes the whole muscle to 
contract or shorten its length about one-third. When the 
current is withdrawn, or exhausted, the muscle relaxes. 
The brain stimulus thus causes the muscles to contract 
and relax and make the movements necessary to get the 
arrow. 

If an obstacle were presented to the action of the arm, 



A MENTAL ACT. 



189 




190 THE BOOK OF LIFE. 

then by the law of the ellipse the Defensive organs, below 
the major axis, wonld respond and assist in removing the 
obstacle, and this is commonly the case. 

Suppose that our example had been that of a sensation 
of hunger in the stomach. In this case the currents 
would have passed up the sensory columns of the spinal 
cord to the centers, and then down to the cells of Appetite. 
We would then be conscious of a vague sense of want. 
This is Sensation, the first step in a complete mental cir- 
cuit. The current flows forward to the cells of percep- 
tion, and we distinctly recognize the source of the 
feeling, we know that it is located in the stomach, and 
that it indicates the need of food. 

We have described the action of picking up an arrow 
as though only one set of currents were concerned, those 
flowing from cell to cell. But while all this was taking 
place, there was another set of currents passing over the 
fibers. When the perceptives are excited, a set of vibra- 
tions pass back to the Mot us, and are thence reflected 
along the fibers to the group of Reason. Then they 
return to the Motus, across to the Sensus, and up the 
fibers to the group of Labor. From this they are reflected 
to the Defensive group. The law of the ellipse deter- 
mines the course of these reflections, as it also does the 
slower currents which flow at the same time through the 
cells. We thus have, on each side of the major and 
minor axes, four groups which constantly respond and 
support each other's action. These are Perception, 
Reflection, Coaction and Defension. 

Images. Certain important circumstances have now to 
be considered. Every one of the rods or cones in the 
back of the eye is connected with a particular nerve 
fiber. And that fiber has an insulated sheath so that it 
must carry its message separately from that of every 
other fiber until it reaches the cells in a nerve center or 
in the brain. No matter how many other fibers may be 
bundled up with it, no appreciable force is radiated to 
any of these. If you look at your hand, the image 
which is formed in the eye must be taken into at least 



MENTAL ACTION. 191 

fifty thousand pieces, or into as many series of vibra- 
tions, and each of these is carried along separately until 
it reaches the brain cells of Form and Color. In what 
way are these separate pieces or bundles again united in 
the brain into one image ? Each little bundle or piece is 
polarized in a special and peculiar way at each of its 
ends and surfaces. The intensity of these polar attrac- 
tions and repulsions is partly suspended during the 
passage along the fibers. When the current has reached 
its destination in the cells, then these polar forces are 
free to assert themselves. They go to work and re-arrange 
the vibrations in exactly the same order that they occu- 
pied in the eye. The polar forces are of course inherent 
in the vibrations. Each point or surface is attracted to 
just the point or surface with which it was originally 
united. A similar decomposition takes place in the sense 
of hearing when different sound waves have entered the 
ear at the same time. 

In another place we have compared the nervous system 
to the telegraph or telephone. Taking a suggestion from 
this resemblance, some otherwise eminent scientists 
imagined that although the image in the eye does have a 
form and color like the external object which produced 
it, yet when the current has passed into the brain, there 
is neither form nor color in the effect which is produced 
there. As in the telegraph the alphabet is made of purely 
arbitrary signs, having no semblance to the sounds indi- 
cated, so they thought that the changes set up in the 
brain and mind bear no resemblance to the actual prop- 
erties of external objects. 

But these men forgot that in case of a telegraph the 
operators at each end of the line must both of them be 
familiar with the actual sounds themselves, before they 
could agree upon a set of arbitrary symbols for use, as 
an alphabet. And the mind could make no such agree- 
ment with the organs of sense unless the mind could first 
perceive the actual properties of things. Their supposi- 
tion was every way untenable and opposed to facts. If 
those men had reasoned carefully they would have 



192 THE BOOK OF LIFE. 

seen that in the mind, in the thought itself, there must 
exist exactly the same kind of a difference between our 
two ideas of a six-inch cube of red wood, and of an inch 
ball of lead, as that which exists between the objects 
themselves. Otherwise we could not know that the differ- 
ence exists at all, we could not affirm its existence. 

If we look at a sensitive plate immediately after its 
exposure in the photo-camera, we see no image, nothing 
but a dull film of collodion. But there is a very definite 
something on its surface. The operator pours a liquid 
upon it, and the well defined image emerges with all its 
lights and shades, and forms. Because an outsider can not 
see any images when he looks at the brain, that is no 
evidence that they are not there, with definite forms and 
colors. 

The image in the eye is produced by definite arrange- 
ments of the atoms of the black pigment. The vibra- 
tions which go to the brain there reproduce these arrange- 
ments in the atoms of matter which compose the nerve 
cells, and in the atoms of spirit substance which are 
intimately associated with the material atoms of the 
cells. 

Time. Thoughts, feelings and volitions are movements 
of the mind. And every motion must have form, it must 
have time, and it must have a greater or less degree of 
intensity, or momentum. Swing your hand in the air. 
Its motion must be either in a straight or in a curved 
line. There must time elapse between the beginning and 
the end of the movement. A greater or less degree of 
force must have been exerted. Time is the central ele- 
ment of every motion. It is an inherent part of motion, 
and that is all there is of time. Hence we can neither 
measure time without employing some regular kind of 
movement, like that of a clock or of the moon, nor can 
we conceive of any motion where this element is absent. 
Whoever has made any movement and watched his own 
sensations, must realize that there is no more mystery 
about this subject than there is about the shade of 
objects. The ancients did not perceive that Time is an 



THOUGHT AND SENSE. 193 

essential and central part of Motion, just as space is the 
central attribute of matter and spirit. 

Time of Thought. In the domain of mind every 
action involves form and time. When we think of a cir- 
cle, our thought has shape, when we think of green fields 
our thought has color; when we think of the voice of a 
friend, our thought reproduces vibrations which are like 
those of sound. It always requires time to think, to feel, 
or to exert the will. It takes from one-twelfth to one- 
half of a second to receive an impression, to have it traverse 
the brain, and to return through a volition in the form 
of an action. 

Truth of Sensation. In every act of reasoning we 
must fall back on the evidences of the senses; and it is 
an important question whether these are to be trusted. 
The ancient Platonists and many moderns thought not. 
But science answers without hesitation that in a state of 
health the eye, the ear, the skin, and other organs of sense 
always tell the truth. They send into the brain correct 
reports of the impressions which have been made upon 
them. The sense of sight does not tell us that the sun 
rises and sets, or revolves around the earth. The sense 
of vision in this case simply reports that the sun is seen 
in different directions, or at successive positions, during 
the day. The reasoning faculties connect these appear- 
ances; and comparing them with other experiences in 
which successive impressions have been felt, the reason- 
ing organs conclude that the sun is in motion. But in 
this case Keason has failed to take into account all of the 
facts. It has not considered that the visual impressions 
would be the same, whether it were the earth or the sun 
that was the moving body. 

When a person thinks of a distant city or of a planet, 
and all at once seems to be there, it is an illusion of the 
judgment. For if he considers a moment he will see 
that his thought does not go outside of his own head. 
He is only thinking of, or recalling impressions concern- 
ing that city or planet which were already stored in his 
brain. If his mind or thought were actually there, it 

13 



194 THE BOOK OF LIFE. 

would know what things are now transpiring in that dis- 
tant locality. The phrase " As swift as thought" in this 
case only means about ninety feet per second or sixty -five 
miles an hour; the rate at which a nerve current travels. 
When actual mental telephoning, or telepathy is used, 
the message is sent with a rapidity one-third greater than 
that of sunlight. 

Even when the nerves and sense organs are diseased, 
the vibrations sent over them still truthfully represent 
the producing causes, just as the reflection of an image 
from a mirror with a waved surface would represent the 
combined influence of the object and of the irregular 
surface. 

How much brain-space does a single thought or a feel- 
ing occupy? A group of twenty-four cells would be 
sufficient to receive and retain the mental image of my 
hand. The same sized group could retain the proposition 
" The hand is an instrument for working." The brain- 
convolutions contain some twelve layers of cells. There 
may be 1200,000,000 cells in the entire brain, and 300 
millions in the Intellect. This would give space for six 
million facts to be remembered by the group of Memory 
alone. And the group of Reflection might entertain six 
million propositions. The mind is a capacious treasure 
house. 

Mimetic Law. In every animal tissue the direction 
of its fibers, if it have any, infallibly shows the direction 
in which its forces are and can be manifested. Thus the 
fibers of a muscle, running lengthwise, show that this is 
the line in which it can exert its force. This general law 
must of course apply fully to the brain. Its fibers have 
a definite direction, and this determines their lines of 
action with regard to each other in the brain, and also 
the direction in which each one will cause the body to 
move when it acts upon that. The whole system of ges- 
tures, or natural language of the faculties, is a necessary 
product of this law. 

The location of the organs, and their direction being 
the same in all cases, the gestures which express any 



CHARACTER IN GESTURES. 195 

given passion or emotion must be the same in all ages, 
and all nations. And this is the fact. From the gestures 
alone we can prove that the organs of the brain are cor- 
rectly located. Twelve hundred million human beings 
daily reproduce these decisive facts, and no other inter- 
pretation can be put upon them. It would be extremely 
absurd to suppose that results so uniform and so uni- 
versal could take place without the operation of such a 
natural law as the one here laid down. The internal 
forces and mechanism of the brain are perfectly adapted 
to all the outward actions and objects of life. Every 
organ of the brain is so located that the exertion of force 
in the line that it points will tend to secure the objects 
which are adapted to its gratification. 

Character in Gestures. Through the front organs 
we are attracted to what is before us, and move forward. 
The organs of the back head repel us from what is behind 
us. The top head faculties elevate the features, the body, 
and the Hmbs, but the lower faculties depress all these. 
Many of these motions are matters of common observa- 
tion. Every one has noticed the lofty bearing of Dignity, 
the bowing of Submission, the erect attitude of Firm- 
ness and Integrity, and the reaching down and forward 
of Appetite. 

In order to understand the subject of gestures clearly, 
we must remember that in the spinal cord the fibers from 
the right hemisphere of the brain go across and supply 
the left side of the body. This crossing is shown in the 
engraved Chart of Zones. Take, for example, the organ 
of Amity or Friendship. Its fibers in the brain point up, 
forward and outward. In expressing friendship by grasp- 
ing the hand of a friend, we raise our eight hand in the 
direction of our organ of Amity on the left side of the 
head. In embracing a friend in our arms, the same 
direction is observed. In reachiug the hand down to 
take our food, the right hand follows the organ of Appe- 
tite on the left side, and vice versa. Gestures may be 
made either from or toward ourselves. In either case the 
line of the organ is followed. There are many compound 



196 THE BOOK OF LIFE. 

gestures, produced by two or more organs, and taking a 
line of direction between them. By comparing the map 
of the mental organs with the drawings of the brain, 
the direction of all the gestures may be readily learned. 

In the lower figure at the commencement of the fourth 
chapter, the organs of Caution and Economy on the 
left side draw the speaker's right hand toward him- 
self to grasp his staff. His right organ of Caution moves 
his deft hand outward to warn his hearers of impending 
danger. His finger points upward in the line of Stability 
to the source from which an everlasting kingdom shall 
proceed and be established. 

The subject of Gestures will make a more vivid impres- 
sion on us if we place in a single group a variety of 
figures sufficient to illustrate all the principal faculties. 
For this purpose we have chosen " Elijah announcing 
the Coming Messiah," a subject which may be supposed 
to awaken widely different emotions in different persons. 
The figures are arranged in nearly the same order as 
the faculties which they represent occupy in the brain. 

The gestures of these figures are all justified by the 
works of the most eminent sculptors and painters of 
ancient and modern times. 

At the lower right hand corner, the figure of Impulsion 
shows the attitude and expression of aversion, revenge 
and desperation. Above this, the figure of Mahomet has 
the left hand thrown down and back in the line of 
defense, opposition and contempt. The Pope turns his 
head back in the line of arrogance. The figure named 
Capta has his hand on submission, sensitiveness and 
wonder, and his elbow thrown back in the line of liberty, 
which has its sign in the elbow. 

The Child is reaching up in the compound line of filial 
love and culture. The Magdalen has the attitude of sen- 
sitiveness and penitence. Sinta is looking in the upward 
line of perception, with her hand on the faculty of con- 
centration in the chin. The old man above her shows 
the horizontal line of the memory. Above him Moses 
points his finger in the line of reason. The group of 



ELIJAH. 



197 




198 THE BOOK OF LIFE. 

figures above Moses give the various gestures of reform, 
amity, desire, candor, hospitality, and truth. 

Elijah points his ringer upward in the line of religion, 
and the figure of Invocation is turning her whole face 
upward in the same direction. Marian has one of the 
attitudes of devotion, mating, and fidelity, And the 
Messiah is raising his shoulder, hand, and head in the 
lofty line of Rulership. The expressions of the various 
faces in the picture are all in harmony with their ges- 
tures. 

Intellectual Motions. The lines of the front brain 
point forward, and when a person is engaged in study or 
thought the head naturally inclines forward. It is seldom 
held high, and never is thrown back under intellectual 
excitement. 

The Perceptive organs cause downward and forward 
motions of the head, as when we are picking up or closely 
examining objects. The larger number of the objects 
upon which the perceptives act lie beneath us or upon 
the surface of the earth. 

The group of Memory is horizontal in its direction. 
Observation points the forefinger almost directly forward, 
and slightly upward when acting under the influence of 
reason, as when pursuing a close and direct train of 
thought. Observation relates to what is directly before 
us. Memory, Time, and system are more external, and 
relate to events as they recede into the past and form 
fixed periods and systems of action. 

Reason produces forward and upward gestures, as we 
see in a speaker who is reasoning and explaining logi- 
cally. Prevision usually acts with Inspiration, and thus 
produces motions more lateral, and broader in their 
sweep. Reason produces similar ones when acting with 
Imagination. In planing and using a chisel, the move- 
ments are in the line of Construction, modified by 
Destruction and Aggression, as a part of the force comes 
from the latter organs. 

Kindness throws the head forward and up, and raises 
the hands in the same direction when we are rendering 



GESTURES OF AFFECTION. 199 

assistance. The language of Friendship has already 
been mentioned. 

Gestures of Affection. Faith raises the hands above 
the head, slightly forward, and near each other, with the 
palms inward. This is the right attitude for expressing 
the true feelings of this lofty faculty. The act of bowing 
the knee comes from the organ of Serving, low down on 
the side head. It seemed appropriate enough in those 
ages when men regarded the Deity as a despotic monarch, 
only a little above themselves. The highest and purest 
religious fervor requires lofty, outspread gestures. And 
every artist gives these to the apostle and religious 
teacher, because they naturally express the superior 
sentiments. Hope, Belief, Zeal, and Victory, all elevate 
the limbs and the features. 

The organs of Sexation cause the upward and forward 
motions of caressing, the clasp, and the embrace. As we 
shall see hereafter, these organs are on the minor axis of 
the brain, and hence may use the gestures of all the 
other faculties to express themselves. 

The natural motions of Parental love are seen in the 
act of nursing an infant, supporting and carrying it in 
the arms. Modesty arid Reverence usually draw the 
hands close to the side of the body. When acting under 
the influence of the higher social faculties they may raise 
and clasp the hands. Reverence may greatly expand the 
feelings when we are gazing upon sublime scenery in 
nature, or when contemplating the grand achievements 
recorded in history. 

Appetite, Feeling, and the other senses point to the 
earth, to their objects of relation and attraction on its 
surface. 

The motions of Affection, as a whole, are of a gentle, 
refined, soothing, and quiet character, and they produce 
attractive and winning manners in social intercourse. 

Gestures of Volition. The vigorous organs give 
the upright walk, the firm, erect, and manly carriage of 
the head and person. Integrity raises the hand directly 
upward by and above the side of the head. Justice may 



200 THE BOOK OF LIFE. 

also be expressed by extending both hands horizontally 
forward with the palms upward. The hands then take 
the line of the intellect and represent the idea of balan- 
cing, one of the functions of Justice. Caution and Econ- 
omy, pointing out from the right side of the head, may 
bring the left hand in toward the body. They may also 
throw the hands outward, as when we reach out the 
hands to protect ourselves from danger at the side of us. 
Here we see that the same organ produces motions both 
from and toward the person. Both motions are in the 
same line of direction as that of the mental fibers. 

Dignity gives the erect attitude with the head and 
shoulders thrown slightly back, imparting an air of self- 
possession more marked and imposing than the simple 
attitude of Firmness. Laudation throws the head more 
to one side. 

Defence moves the limbs back and to the sides, as seen 
in animals when kicking. The motion of striking with 
the fists is in the same line, but reversed by the signs of 
Defence in the back of the hand and arm. Economy 
draws the hands inward, as in the act of gathering 
materials. 

Destruction, Baseness, and other impulsive organs 
cause motions still more downward than Defence ; as we 
see in the acts of rending, tearing down, destroying, and 
stamping. When a carnivorous animal strikes its prey 
with the paws, the motions are in a line between Con- 
struction and Destruction ; it destroys the prey that it 
may construct its own body out of the materials. In 
walking, the motions of the feet against the earth are in 
the line of these organs. 

Language and Gestures. From the foregoing 
descriptions the student will perceive that the language 
of gestures is in no way arbitrary, but strictly natural. 
Our spoken language is full of illustrations proving an 
instinctive perception of this mimetic law. We speak of 
actions which spring from the superior organs as being 

HIGH, NOBLE, EXALTED, and HEAVENLY. While of those 

which result from the base of the brain we speak as being 



CHAET OF EXPRESSION. 



201 







^ 
» 



202 THE BOOK OF LIFE. 

low, debased, ignoble, and earthly. We speak of the 
summit of power and of moral excellence ; and of the 
depth of infamy and vice. We commonly think of these 
as mere figures of speech, but the mimetic law proves 
that the expressions are mathematically true. In a large 
number of cases, there is a direct, external, physical 
reason for the figures of speech. A parent is literally 
taller than the child, and therefore superior. But the 
mechanism of the brain must be exactly adapted to all 
these physical conditions, exactly fitted to produce the 
necessary actions in each case. Otherwise, the mind and 
body would work in a confusing and impractical antag- 
onism. 

Character in the Walk. With a knowledge of the 
various gestures we can easily read the general character 
of a person by the walk. For, in walking, the head, the 
arms, the body, and the legs are all making gestures. If 
a person in his walk habitually assumes and makes the 
gestures belonging to any group of faculties, we may be 
certain that those faculties are leading ones in his char- 
acter. In the walk of a tall, healthy, well-balanced man, 
both Dignity and Firmness may be seen. Where these 
qualities are deficient in the character, the stooping 
posture and unsteady gait will be assumed. The mincing, 
affected walk of the dandy, and the heavy, ungainly 
tramp of the boor, each express corresponding mental 
characteristics. 

Effect on Locomotion. The attractive organs are 
in the front, and the repulsive ones are in the back of the 
body. As a consequence of this arrangement, we are 
attracted to what is before us, and we move forward. At 
the same time the organs of the back head repel us from 
what is behind us, pushing us forward, and thus acting 
in concert with those in front. Attractions and repul- 
sions are proportional to destinies, for they are the motor 
forces which carry us onward and upward. This is as 
true in the physical as it is in the mental sense. 

The upward attractions center in Religion, and the 
forward ones center in Eetention or the group of Letters. 



THE VOICE AND CHARACTER. 203 

According to the law for the composition of forces, 
their united action is on the diagonal line between them, 
and this takes the organs of Culture, the line of progress 
and reform. It is upward and forward. 

The organs of the side head are alike on each side, 
and consequently we are equally attracted or repelled 
from each, so that these do not determine our course. 

The Voice and Character. The vocal gestures or 
Inflections follow the mimetic law. Thus the organ of 
Reason, which asks questions, points somewhat upward. 
Hence ; all questions have the rising inflection or slide of 
the voice either at the end of the sentence or upon & 
principal word. The returning answer must reach us 
through the same organ, and, of course, take a downward 
direction to do this. Therefore answers have the falling 
inflection. 

The upper organs give rising and the lower organs 
falling inflections. Supplication, entreaty, sympathy, 
praise, ambition, hope, and affection illustrate the rising; 
while authority, aggression, aversion, contempt, and other 
manifestations of the lower organs illustrate the falling 
inflections. The monotone may express either the upper 
or the lower organs. The circumflex, or union of the up 
and the down slides, is properly used in irony, where we 
say one thing and mean another, or, in some cases, 
in expressing surprise or a sudden turn of thought and 
feeling. 

When the lower faculties predominate in a person, his 
voice will be coarse, harsh, and discordant. The indis- 
tinct, guttural voice of the savage expresses his low and 
undeveloped nature. The musical, flexible, rich, and 
sonorous voice of the civilized and cultured man speaks 
the language of the superior sentiments, of self-control, 
affection, and intelligence. 

In the Messianic age, the law of gestures will be the 
basis of a true and natural system of ceremonies in 
religion and all the intercourse of social life. 



2(M 



THE BOOK OF LIFE. 





JsSSStS 



A mighty wave of proph- 

J ecy swept along the belt of 

| civilization six centuries be- 

^j fore the Augustan Era. It 

H i reached from Europe far 

Ji eastward to the Celestial 

Empire. It crystalized in 

the poetry and art of Greece; 

S 11 ! it glowed in the Messianic 



visions of Isaiah; it turned 
that Wheel of the Law 
with which Gautama sought to elevate the masses of 
Hindostan ; and it thrilled the dull heart of China 

205 



206 THE BOOK OF LIFE. 

through the voice of Confucius, before it finally broke on 
the shores of the Yellow Sea. Yet that great wave uame 
and passed without fertilizing civilization so that it could 
bring forth the promised fruits of universal happiness. 

In the preceding chapters we have chiefly considered 
the nature of man as an individual, the relation of his 
faculties to each other. We are now to study his facul- 
ties in their more widely extended and complex expres- 
sion through the institutions and activities of society. At 
every step of this study we must remember that social 
phenomena arise directly from the faculties of the human 
mind, that they are as much the natural functions of the 
social organs of the brain as breathing is the natural 
function of the lungs or hearing is of the ear. A scien- 
tist would not attempt to study the function of hearing 
without learning the structure of the ear, nor that of 
vision without studying the eye. It would be equally 
unwise and futile to attempt the development of Social 
Science by gathering and classifying the facts of history, 
the statistics of all peoples. Such attempts have always 
ended very nearly where they began, in a total ignorance 
of what is the future of social institutions and of what 
we should do toward their unfoldment. 

The Science of Man therefore proposes a new method 
for studying these great questions. And this direct 
method has been richly rewarded by the discovery of a 
complete system of social laws in the nature of man. It 
has revealed in detail the means by which man shall 
quickly attain a destiny as full and magnificent as the 
visions of ancient seers. 

The advancement of the human race in past ages has 
not been guided solely by the caprices of statesmen and 
kings, nor by the fluctuating impulses of men. The 
mighty drama of human history has been an impressive 
and majestic procession, moving forward under the domin- 
ion of eternal laws. 

These laws of development are not only an inherent 
part of the nature of man, but they also control the phys- 
ical world, and their center is in the Life of the Universe. 



PHASES OF LIFE. 207 

Phases of Life. The mental faculties are subject 
to a law of evolution which embraces in its sweep the 
entire career of vertebrate life on our globe. 

The human brain proceeds from the development and 
rule of the organs at the base and back to that of the top 
and front. This gives the three great phases of life, Pre- 
turity, Maturity, and Senility. These phases are sepa- 
rated by horizontal lines in the map of the mental organs. 

From the first moment to the close of foetal life, the 
brain presents a constant increase in its complexity of 
structure. At different parts of this period, the embyro 
resembles, in succession, the members of an ascending 
series of the lower animals; but the brains of these lower 
animals are arrested, some at a low and some at a higher 
point, that of man alone passes onward to completion. 

In the chart of the Nervous System, figure 3 shows the 
embryonic evolution of the brain. This is shown more 
fully in the initial of this chapter, to which the following 
description applies. An enlargement of the end of the 
" Primitive Trace " Tr, becomes divided into three vesi- 
cles, front, middle and back, F M B. From the front 
one of these a little process arises, as at Proc, fi.g. 2. This 
process enlarges, turns upward, and increases in size 
until finally it forms the cerebrum or the principal mass 
of the brain, as seen in fig. 3. From the back vesicle, 
the cerebellum, CBL, arises. The developing force in 
this growth is applied from behind, from the direction of 
the spinal cord SPIN. 

In the insect, the nervous system is formed on a very 
simple plan. A collection of cells or nerve center, is 
found in the head, CE, in the thorax, TH, and in the 
abdomen, AB. Bands of fibres connect these with each 
other. In the spinal cord of man, the centers are con- 
tinuous with each other, and the fibres are outside of 
them. The first stage of growth in the human brain, is 
as complex in structure as that of the mature insect. 

In the ameba, the whole animal is so extremely simple 
in structure that no nervous system is required to estab- 
lish a sympathy of action between its different parts. 



208 THE BOOK OF LIFE. 

The few necessary sympathetic impulses are conveyed 
from cell to cell through its tissues, just as they are in 
the carnivorous plants. 

Heredity. An organic being resembles its parents 
with such variations as are induced by the temporary 
activity of special organs or functions in them during 
its prenatal existence, and also such as are caused by the 
external influences which bear upon it after birth. 

All impressions made upon the mind and body of the 
mother during the prenatal phase are transmitted, in a 
greater or less degree, to those of the child. If the 
parents exercise their higher faculties during this period, 
the child will be superior in mental endowments. If 
they exercise the lower faculties chiefly, it will be inferior. 
The law of Heredity places within our voluntary control 
a powerful instrument for human exaltation. It is for 
the vital interests of society that all parents should have 
the favorable conditions which these laws demand. Both 
the parents and society are responsible for the organiza- 
tion of every child. They can make it good or bad as 
they choose. 

The child, after it reaches maturity, is to be a member 
of society forty or fifty years, four times as long as it is 
directly dependent upon its parents; therefore society 
has a much greater right than the parents to control the 
child's development and education. 

Tn every society, therefore, as we shall see further 
along, there is a sub department of Heredity, which has 
the care of these influences. In many cases it is neces- 
sary to surround the prospective parents with new con- 
ditions in order to counteract the evil or defective ten- 
dencies which have been inherited through successive 
generations. 

By " good conditions of heredity," we mean all that 
makes up the sum of a harmonious social life. The 
phrase means still more. For during the phase of gesta- 
tion the uterine system of nerves attains an unusual 
development, and places all other parts of the system 
under contribution, with itself as the center of activity. 



HEREDITY. 209 

It is necessary that all parts of the maternal organism 
should then be extremely sensitive and receptive. The 
molding forces of a new life are as delicate as they are 
permanent in their results. Yet it is not right that the 
mother should be a mere passive instrument, receiving 
all impressions which may be offered. Her will must be 
actively exerted to repel evil conditions, but she must 
net allow the mind to dwell on these, for in that case 
they would be transmitted. Evil can often be repelled 
most effectively by a self-centered indifference. An 
exertion of our will at any particular moment may make 
our whole system less receptive, without at all thinking 
about the evil thing which we wish to avoid. 

Phases of Personal Life. The brain is not perfect 
at birth. It must pass through phases of development 
each well marked at its central period, and at their 
points of union insensibly gliding into each other. We 
may consider life, after birth, in three phases. The 
ascending phase of Preturity, includes childhood and 
youth. The central phase of Maturity is the highest 
altitude of life. It is succeeded by the descending phase 
of old age or Senility. Each phase is marked by the 
dominant activity of certain faculties. 

Childhood. During the periods of Infancy and Child- 
hood, from the first to the tenth year, the groups of 
Impulsion, Sensation and Perception rule the character. 
The child is restless, impulsive, sensitive, and perceptive. 
The brain easily receives impressions in infancy ; but 
these are indistinct, and soon replaced by others. In the 
latter part of childhood the impressions are the most 
permanent of any made during life. The child learns 
through Seosation and Perception almost wholly. It 
constantly asks questions, yet reasons very little. Al- 
though the organs of the top brain are often very large 
in Childhood, yet they are dormant, and not roused into 
activity until later. 

Morality involves the complex relations of society, and 
the child does not realize these relations. His life is 
simple. It is not easy to appeal to his moral sense. The 

14 



210 THE BOOK OF LIFE. 

motives placed before him must be such as directly reach 
his senses and his limited experience. The child is 
selfish without having a sense of ownership. He does 
not perceive that it is wrong to take what belongs to 
others. 

Youth. The range of organs which rule in this 
period, from the tenth to the twentieth year, includes the 
groups of Memory, Parention, and Defension. Through 
Observation, Memory, and Language, the youth acquires 
stores of knowledge ; through Eeverence, Parenity, and 
Patriotism, he learns some of his relations to his superi- 
ors, his equals, and his inferiors ; and through Economy, 
Defense, and Reserve, he gets an idea of property and of 
personal rights. 

Maturity. In this period, from twenty to sixty, the 
high faculties of Integrity, Control, Energy, Sexual, 
Parental, Fraternal, and Religious Love, with Reason 
and Inspiration, come into prominence and rule the 
character. The crude ideas- of Childhood and Youth are 
displaced by exact knowledge. The powers of mind and 
body attain their full solidity and vigor, and the char- 
acter is rounded out into completeness and symmetry. 

Senility. At last old age or Senility comes creeping 
slowly on. The faculties gradually lose their vigor, and 
the senses become unretentive ; the body demands rest 
and quiet, and its powers pass into decadence. Such has 
been the phase of senility in civilization, what it is to be 
in the future will be considered in the ninth and twelfth 
chapters. 

Steps of Growth. From the age of molluscs up to 
that of man, the climate, the atmosphere, and the soil, 
were constantly becoming more perfect, and better 
adapted to sustain the higher types of life. And through 
all of these ages there was a steady and resistless march 
of organic life toward more perfect forms. 

The first vertebrates were Fishes, the lowest animals 
of this division. Then came Reptiles, a little higher in 
structure; then Mammals, above these ; and at last came 
Man, the crowning form of the organic series. 



GRADES OF BRAINS. 



211 




212 THE BOOK OF LIFE. 

It is the marvelous brain of man that gives him the 
most exalted rank in the scale of earthly life. The 
development of the nervous system and the brain is 
therefore the most interesting of all the facts revealed by 
geologic science. 

If we compare the nervous system of the lowest verte- 
brate, a serpent, with that of man, who is the highest, 
we shall be at once struck by the great relative develop- 
ment of the brain in man. As shown in the engraving, 
the brain of the serpent is only about one-third greater 
in diameter than his spinal cord. The balance of nerve 
power in the serpent is only slightly in favor of the head. 
But the brain of man exceeds in diameter that of his 
spinal cord seven times. Its structure, too, is correspond- 
ingly complex and elaborate. 

Not only does the brain of man greatly predominate 
over all other parts of his nervous system, but the other 
organs of his body, especially his limbs have become 
modified so as to be in harmony with this advance of 
brain structure and volume. The vertebrate branch of 
animals is characterized by a spinal column, a long, bony 
canal, made up of many pieces or vertebrae, and enclosing 
the great bundle of nerves known as the spinal cord. 
The cranium, which encloses the brain, is an enlarge- 
ment of the upper part of this series of bones. The ner- 
vous system and brain of the serpent or the fish is not 
important enough to demand this osseous case for a pro- 
tection. It is only when we reach man that we find a 
brain so advanced in structure as to be worthy of this 
special care and these threefold walls of defense. 

In the lower vertebrates, all of the four limbs are used 
for locomotioD. In some of them, the fore limbs, though 
still used for walking, are also partly used to minister to 
the functions of the head. Thus rodents like the 
squirrel use their fore paws to seize their food and 
convey it to the mouth. The same is true of the 
canines and felines. All of the monkeys or simians use 
their fore paws in the same way, but their front limbs are 
more specialized than those of the carnivora, for the 



NATIONAL PHASES. 213 

monkeys find little difficulty in walking upon the hind 
legs alone when occasion requires. The engraving shows 
the proportion in size between the ordinary brain of man 
and of the chimpanzee, the largest of simian brains. 

Although birds generally employ only one pair of 
limbs at a time in locomotion, either walking with the 
legs, or flying with the wings, yet they are not to be con- 
sidered more advanced in structure than the carnivorous 
mammals, for the wing of a bird is less complex than its 
leg and foot. 

In man alone of all the animals, the arms or front limbs 
are entirely relieved from the duty of locomotion and are 
devoted wholly to the service of the head. The bones and 
muscles of the hand have their counterparts in those of 
the foot. But they are widely changed in form and pro- 
portions. Man alone has a real hand, with each one of 
the fingers opposable to the thumb. Upon this structure 
of the hand depends the possibility of all human works of 
art and skill. 

Man is thus deprived of one pair of legs for the sake of 
possessing hands. Bat the hands repay this many fold, 
even in the line of our locomotion. They enable man to 
construct the locomotive with its attached train of cars, 
far exceeding, in its united strength and speed, the 
strongest and fleetest of the lower animals. 

Through all the many species of vertebrates, from the 
fish up to man, the spinal cord and lower parts of the 
nervous system have steadily diminished in size and 
importance, while the brain has quite as steadily increased 
in relative size and in perfection of structure. 

This all-sweeping law must also embrace the brain 
itself when we compare its lower with its higher parts. It 
must determine the successive development of its organs 
from the base to the top, as was illustrated in the phases 
of personal life. The ultimate rule of the higher facul- 
ties of the brain, the nobler powers of the human mind, 
is secured by a law as extensive in its way as the exist- 
ence of organic life itself. No hand of conservatism can 
turn back that upward march of humanity. 



214 THE BOOK OF LIFE. 

Whatever may be the functions of the top brain, this 
well proved law of science assures us that these functions 
must rule in the future of national life, in the political 
conduct of men, no less than in that of the individual 
members of society. 

This law sums up the experience of the whole human 
race, and that of all life below man. If selfishness has 
thus far ruled in the affairs of nations, this law shows 
that it can not in the future. 

National Phases. Nations are composed of persons, 
and hence the laws which govern the individual also 
determine the national life. 

A nation, like a person, has its childhood, its youth, and 
its maturity. 

Through these national and race phases we observe the 
same successive rule of organs from the base to the top, 
and from the back to the front, which mark the life 
career of a single person. 

The first ages of the human race were sensual, debased, 
and ignorant. As a nation, or the race advances to 
maturity, the higher and nobler faculties come into 
activity and elevate the whole character of civil and 
domestic life. 

But so far in history, no nation has completely devel- 
oped its phase of maturity. Many nations have just 
entered this phase and then have been cut off prema- 
turely, or have remained with a dwarfed growth for cen- 
turies. 

This part of the law of evolution is regarded by all 
scientific men as established by the clearest of proof. 
We may safely build upon it, as an everlasting founda- 
tion. We shall first see what changes this law has pro- 
duced in the past, and then show what it points out in 
regard to the future of national life. 

Lines of Growth. On three great lines of move- 
ment we may trace the influence of higher and higher 
faculties, as nations pass through the phases of child- 
hood, youth, and maturity. The lines of Intellect, of 
Affection, and of Industry are separated in the engraving 



LINES OF GROWTH. 



215 




216 THE BOOK OF LIFE. 

by dark upright lines. Each one is subject to the same 
great law of development. 

In the childhood of the race, the low faculties of 
Mobility, Destruction and Aversion, led to absolute forms 
of government. The most successful warrior and hunter 
becomes the chief of the tribe by his prowess. Labor is 
insulated, it is confined to hunting, fishing, and pastoral 
life, except in a few localities where a rude earth-culture 
is very easy. 

In the phase of national youth, the higher organs of 
the Defensive group lead to forms of government in 
which the power of its rulers is limited by fixed laws and 
customs. The war power and the money power are then 
regarded as the true indications of a nation's rank in 
greatness. Labor then assumes the form of competitism, 
a fierce strife of the few to accumulate wealth from the 
labor of the many. This phase produces war, monopo- 
lies, competition, usury and common poverty. 

When a nation, or the race* reaches maturity, the group 
of Eulership comes into full power in government, and it 
is under the guidance of the groups of Science and Cul- 
ture, which have then become dominant in the front 
brain. These lead to the establishment of natural laws 
in government. Labor now takes the form of combinism, 
it secures the organized unity and specialization of all 
industrial interests. This results in common-wealth 
among all classes of society, just as the phase of national 
youth is marked by common poverty among the masses 
of laboring men. 

The line of religious evolution begins low down in the 
Sensitive group. It is idolism and sensualism, a worship 
of the objects of sense. In national youth, under the 
influence of the faculties of Familim and Memory, 
Eeligion passes into the phase of Creedism, where the 
doctrines rest upon the real or the supposed authority of 
ancient inspirations. This was the condition of Christi- 
anity and of Judaism in the middle of the nineteenth 
century. Reason does not yet exert its influence, and 
hence religious doctrines are shrouded in mysteries, are 



EVOLUTION OF SOCIETY. 217 

separated from practical life, and are divided among hos- 
tile sects. Religion finally becomes a conscious union of 
the human with the divine life, and the organized unity 
of the human race, as exemplified in the Messianic reign 
of peace. It is based upon an intelligent obedience to 
the eternal laws of spiritual harmony. 

The line of Intellectual growth gives us superstition 
and savageism as the product of the perceptive faculties. 
The succeeding age of dogmatism and civilism is pro- 
duced by the group of Memory. Science and harmony 
complete the upward march on this line. 

Each line of advancement is supported by the other 
two lines at every successive point. Thus the creeds of 
religion are sustained by dogmas of the intellect and by 
competitive labor. The fatal defect in any system of 
competition is that it creates an opportunity for man to 
take advantage of his fellows, and " the weakest must go 
to the wall." Idolism is sustained on one side by super- 
stition and on the other by absolute forms of govern- 
ment. Wars and conflicts are natural to the first ages. 
They are in harmony with that state of mental develop- 
ment. Messianism will use scientific knowledge as its 
instrument on one side, and on the other, organized 
industry. 

In the Chart of Phases we have marked in capital let- 
ters the geologic ages of the earth. The kinds of life in 
these geologic ages correspond in a general way, to the 
phases of personal and national life. Thus the Azoic age 
resembles the bones or osseous system in man, for these 
are the most mineral and have the least life of all parts 
in the body. The age of Molluscs, of Fishes, and of 
Plants, have their types in the bodily functions of nutri- 
tion. The age of Reptiles is the type of the phase of 
Childhood; the age of Mammals resembles the phase of 
Youth; and the age Man typifies the phase of personal 
and national Maturity. 

Seven Civilizations. There have been six great 
forms of civilization in past times; each was the out- 
growth of a limited region of mental faculties, as shown 



218 THE BOOK OF LIFE. 

in the engraving. Their characteristics are given in the 
first chapter. 

The civilized nations of the earth have already passed 
through the phases of childhood and youth on these dif- 
ferent lines of growth. They have organized their insti- 
tutions to correspond with these phases. We therefore 
have the supreme warrant of science in affirming that the 
nations will go on and organize the higher institutions 
which are required by the phase of Maturity. The ablest 
scientific men and the profoundest historians teach that 
such an organization of society, based upon science, is 
not only possible, but absolutely certain. We have to 
determine what are the natural laws which will give form 
to that perfect social structure. 

The True Method. The science of society proposes 
a new method for studying social phenomena. Up to the 
time of my discoveries, the scientists had all pursued a 
method which was false in conception and fruitless in 
results. They attempted to study history only in the 
light of past experience and history. But in pa»t 
times, all systems of government and social institutions 
were very imperfect. This is freely acknowledged by the 
most eminent of civilized statesmen and scientists. 
Nature has not yet given us the example of a perfect 
community or nation, as an object from which to study 
social science. But nature has given us comparatively 
perfect samples of individual men and women. We must 
study these to learn what society should be. 

Society itself is made up of individuals. And whatever 
powers society may possess, it must derive these from the 
nature of its component units. We must therefore study 
these units in order to understand social actions. Let us 
make a more special and clearer statement. 

The Institutions of society result from the direct func- 
tions of the social faculties, and of the other organs act- 
ing in connection with these. It is the natural function 
of the eye to see; of the ear to hear; and of the lungs to 
breathe. In the same exact way, the normal actions of 
the social faculties produce all the parts of society. It is 



WANTS OF SOCIETY. 219 

the function of the organ of Memory to remember facts. 
This is the personal side of its use. But under the stim- 
ulus of the social organs of Familism, the organ of Mem- 
ory leads men to organize a system of schools, where we 
can more readily acquire the necessary collection of facts 
under the guidance of a teacher. The same organ leads 
to the establishment of publishing houses, of libraries 
and museums. If we could imagine men who possessed 
no organs of Memory, and these men should organize 
social institutions, these would include no schools; they 
could not realize the existence or nature of such a col- 
lective want. The Organs of the Defensive group impel 
men to organize factories, stores, machinery and systems 
of mercantile life. The wants of the Appetite lead men 
to organize agricultural societies, in order to learn better 
methods for cultivating food. 

Indeed if we examine any institution or part of society 
we shall find that back of each one stands some mental 
organ which was its producing cause. The faculty cre- 
ated a want, and to get means for satisfying that want, it 
was necessary that men should unite with each other. 
They could not get the means by separate action. At the 
beginning of the human race, the social organs of sexlove 
led men and women to associate in marriage. From this 
sprang the social institution of the Family. The family 
by its increase became a tribe, and the tribe expanded 
into a nation. All of the great communities and nations 
had their origin in the tribe and family. This is the 
lesson of history. 

The expanding tribe accumulated knowledge, it gath- 
ered lessons of experience, and these took permanent 
shape in the form of customs, and thus constituted the 
civil law. For long ages the decrees of kings and councils 
were little more than a formal method of confirming 
what experience had already pointed out or established. 

The whole growth of human institutions is therefore a 
natural process. It is a direct expression of man's facul- 
ties. And it is not in any sense the result of an arbi- 
trary convention or agreement among men. They did 



220 THE BOOK OF LIFE. 

not get together and form a " Social Campact." A life in 
organized society is the natural condition of man. The 
social faculties form one- third of the brain. The law of 
polarity teaches that each one of these is connected with 
an organ of the intellect and one of the will. So that the 
action of the social faculties involves all parts of the mind. 
It follows that all parts of the mind are concerned in pro- 
ducing social wants. The argument may be summed up 
in three self -evident propositions: 

Fiest. The Collective Wants of Society arise from 
each one of the Mental Organs, and we can know the 
number of these wants only by knowing the number of 
the faculties. 

There is no exception to this law. In order to illus- 
trate it more clearly, the whole is put into the form of a 
table, " Organs and Wants. " After each faculty are 
placed some of the general wants of society which 
are produced by that faculty. It might seem to a 
superficial observer that some of our faculties may be 
satisfied without the concerted action of society. But 
this is not the case. It is quite true that a man eats 
food for himself, and that he can eat alone. But in order 
to get the food, there must be a little society, a group of 
the family to cultivate the earth, and there must be rail- 
way or other companies to take the food from one part of 
the country to another. A man remembers for himself, 
but if he would have a sufficient store of knowledge for 
all the work of life, society must help him to get it 
through a system of schools. The organ of reason 
requires the association of men to make instruments of 
scientific research; and to gather materials for study. It 
is evident that the examination of any one of these facul- 
ties will reveal a social or collective, as well as a personal 
or private side of its functions. 

The entire groups of the social faculties have for their 
direct object the association of human beings. Without 
society, friendship would have no object of action, 
parental and filial love would perish; philanthropy and 
sexlove would cease to exist. If we could destroy any 



COLLECTIVE WANTS. 221 

mental faculty, then the corresponding want would dis- 
appear. If men had no organs of memory they would 
care nothing for facts; if they had no organ of Integrity, 
they would have no desire for justice. 

The eye of man adapts him to live in a world which is 
full of light; the ear is fitted to a world where sounds are 
made; and the lungs are adapted to a widespread atmos- 
phere. And it is equally true that the social organs 
adapt man to live in a world of society. As the eye can 
only be satisfied by light, the lungs by air, and the 
stomach by food, so each mental organ has wants of only 
one kind. The wants of Friendship always relate to 
friends in some way, those of Integrity can only be satis- 
fied by justice, and these of Reason can only be answered 
by scientific truth. You can not gratify the organ of 
Dignity by proving that a mixture of yellow and blue 
will produce a green hue. 

Every human being comes into the world with just the 
same number of faculties that every other one possesses. 
He has therefore all the kinds of wants. Some of these 
may be developed in a high and others to a less degree. 

A survey of the faculties gives us a complete view of 
the natural wants of man. And we can get this view in 
no other way. For three thousand years the statesmen 
undertook to gain this knowledge by the light of experi- 
ence. They studied history with great diligence. The}' 
knew the conduct of men. The proud result of all their 
vain labor is presented in the engraving of Civilism, chart 
thirty-seven. They discovered much less than one-half 
of the collective wants of man. Their method was essen- 
tially imperfect. The scientist knows history as well as 
the statesmen did. But the scientist does more than 
simply to study the past. He studies the faculties of 
man, the ever present and the direct producing causes of 
history. He studies the interior forces, the central 
mechanism of all social life. The statesmen of past 
times were like a man who should merely study the out- 
side case of a watch in order to understand how it does 
the work of recording time. 



222 THE BOOK OF LIFE. 



ORGANS AND WANTS. 

THIS TABLE GIVES THE GENERAL WANTS OF A COLLECTIVE 
KIND PRODUCED BY EACH FACULTY. 

FORM requires beautiful dwellings, temples, costume. 
COLOR requires its accords in temples and costume. 
NUMBER— concert, order, and social unity. 
MEMORY— history, records, books, literature, 
A TTENTION— museums, laboratories, pictures. 
LANGUAGE— conversations, lectures, and music. 
REASON— science, civil laws, universities. 
INSPIRA TION- prophecy, poetry, ornament. 
CONSTR UCTION— workshops, factories, machinery, 
AMITY— friends, social groups, associations. 
REFORM— culture, education, social progress. 
MANNERS — urbanity, manners, ceremonies. 
FAITH— unity of man with the divine life. 
LOVE— unity of mankind in thought and life. 
HOPE— social enterprise, and achievements. 
DEVOTION— marriage, pairing, sex-equality. 
HEREDITY— constancy, sex-unity, offspring. 
LUXURY — social apartments, home luxuries. 
PARENITY— the family, children, dependents. 
REVERENCE— parents, guardianship, teachers. 
PATRIOTISM— unitary home, domestic life. 
APPETITE— agriculture, the cuisine, feasts. 
FEELING— shelter, home comforts, sanitarium. 
IMPRESSION— harmony of social spheres, telegraph. 
DIGNITY- government, leadership, social rank. 
LAUDATION— competition, social display, rewards. 
STABILITY— enduring forms of civil and social life. 
INTEGRITY— universal justice and peace. 
IND USTR Y— combined labor and employment. 
LIBERTY— social rights and opportunities. 
DEFENCE— protection from social danger. 
ECONOMY— wealth, in buildings, lands, goods. 
CA UT1 ON— private apartments, personal rights. 
LOCOMOTION— commerce, highways, travel, vehicles. 
A VERSION-social seclusion, penal exclusion. 
DESTR UCTION— scavengers, purifiers, cultivators. 



ORGANS OF SOCIETY. 223 

"The wants of man are the true and natural founda- 
tions of human society." These words of a great jurist 
were true, but it long remained for science to discover 
the complete foundations in the human constitution. 
That is now done, and it brings us to the discussion of 
our second basic proposition. 

Second. The wants of society are represented and 
provided for by its departments and officers. 

The Secretary represents the organs of Memory, and 
leads in supplying the wants which arise from this 
faculty. The Treasurer represents the organ of Economy; 
the Justice is intended to represent integrity ; and so of 
every officer. 

The organs of the brain all radiate from two centers. 
These centers produce the idea of many different kinds 
of parts in concerted action. To satisfy this sense of 
unity, each society chooses a President, Chairman, or 
chief of some kind, who thus becomes the common pivot 
of their collective action. 

If we look at the duties of any officer whatever, and 
inquire why these duties exist, we shall hnd that men 
were conscious of some real or supposed want, and that 
this officer was chosen to lead them in getting means for 
its gratification. The officers of society are its organs, 
the common instruments through which its actions are 
accomplished. This method is perfectly natural. The 
actions of nature all take place around centers. The 
forming of a crystal, the growth of an animal, or the 
development of a globe, alike prove this law of action 
around central points of force. It is thus a mathematical 
necessity that the actions of society must turn upon its 
centers or officers. But it is not necessary to confer arbi- 
trary power upon them. The axle or hub of a wheel has 
no more arbitrary power than its circumference. 

The nature of these wants is such that single persons, 
working alone, can not get or use the means to satisfy 
them. Each requires combined action, through some 
fixed provision in the structure and offices of society. 

Impelled by those wants, men have organized all their 



224 THE BOOK OF LIFE. 

institutions, and elected all their officers. If men had 
possessed no organ of Economy, there would have been 
no Treasurers in any society. If the organ of Memory 
did not exist, man would not know that a society required 
a Secretary. As the organs of the brain correspond to 
those of the body, this analysis includes all of the bodily 
as well as the mental wants. 

Third. A complete form of society must have as many 
departments and officers as there are groups and facul- 
ties of the brain. If there is a less number, then either 
some wants would be left uns up plied, or some officers 
must fill diverse and complex functions. 

Nature wanted man to see, aod she gave him the eye as 
an organ of vision; she wanted him to be just, and she 
gave him an organ of Integrity; she wanted him to under- 
stand laws, and she gave him an organ of Eeason. A 
distinct organ for every distinct class of functions, is the 
rule in nature. The argument here made does not rest 
upon analogy in any sense. We are discussing the direct 
functions of the mental organs. It is true that some of 
the old Greek philosophers, and some of their modern 
imitators compared the structure of society with that of 
man, and they talked about a Social Organism. But they 
only meant an analogy, and their work was idle speculation. 

Our argument here has nothing to do with analogy, 
any more than the scientist has when he talks about 
digestion in the stomach or breathing in the lungs. He 
is dealing with realities. Every mental organ seeks out- 
ward expression, it seeks conditions for its free activity 
and full gratification. And in doing this, it sooner or 
later produces some institution, some officer or part of 
the social fabric. It must therefore come to pass that 
when man attains a complete growth, the outward parts 
of society will reflect all parts of his inward nature. In 
all past history, the higher faculties have never exercised 
their full functions in the masses of men. If they had 
done so, then they would have organized institutions 
sufficient to completely represent all of these higher 
functions of the mind. 



CIVILISM IN 1881. 



225 




226 THE BOOK OF LIFE. 

It now becomes necessary to enquire exactly how far 
men have yet carried this natural process of growth. The 
only true way to test any institution or any proposed 
measure of reform, is to compare its plans directly with 
the nature of man. For all these are designed to meet 
the needs of his nature. In the years 1859 and 1860, the 
writer of this Book carefully examined the duties of every 
class of officers, in all the institutions of civilization. He 
extended this survey over both ancient and modern times. 
He traced the duties of each officer back to the mental 
faculty from which it originated. The result of this year 
and a half of work is summed up in the next diagram, 
entitled " Givilism in 1881." Up to this year of writing, 
1884, 0. E., only the six lower groups have been in any 
way represented. The six higher groups are shaded in 
the engraving. These nobler elements are still a blank 
in the public life of nations. They have been left to the 
isolated and always abortive efforts of private individuals. 

It is quite true that the church and some other institu- 
tions often took the name of these higher faculties. But 
it was only in name. The true function of religion is two- 
fold. First, it must unite the entire human race in one 
composite life. Second, it must unite and harmonize man 
with the living beings of the universe. The church never 
undertook to accomplish either of these results. It has 
really represented an obedience to dogmatic authority, 
and this sprang from the organ of Beverence, low down 
on the side of the head. The justices and judges of civ- 
ilism never represented the organ of Integrity, for this 
faculty would seek to reform and restore the criminal to 
a normal condition of social health and power. But those 
judges all spoke the language of the lower organs of 
Destruction, of Economy, and of Secrecy, for they con- 
demned men to death, to fines, and to imprisonment. 

The reason why the higher faculties have not been pro- 
vided for, lies in the fact that they belong to the phase of 
maturity, and the nations have only passed through the 
phases of childhood and youth. They have been domi- 
nated by the base of the brain. Fraud and Force are 



MODEL OF SOCIETY. 



227 




This engraving represents the officers of society in the 
proper places of the corresponding organs. In other words, 
it represents the Collective instead of the Personal func- 
tions of the faculties. 



228 THE BOOK OF LIFE. 

the two black parents from which most of the institutions 
of civilism have been born. 

But the nations have now entered the phase of 
maturity. In Europe, America, India, China, and Japan, 
the average development of the brain is far above the 
line that separates the phase of youth from that of 
maturity. We know this from a great number of actual 
measurements. The masses of the people have outgrown 
their institutions and are prepared for higher social 
forms. They are everywhere dissatisfied with the old, 
and are waiting for the new. For centuries they have 
been slowly pushing upward across the major axis, the 
transition line that separates the higher from the lower 
side of our nature. 

Science points out clearly the next phase of evolution. 
It directs us to carry out to completeness that which 
men have been doing in a partial and fragmentary way 
from the earliest ages. We must complete the social 
organism by a systematic representation of the mental 
and physical constitution of man. 

The Perfect Model. A perfect social structure would 
represent each of the twelve mental groups by a depart- 
ment, and each organ by an officer. This is shown in the 
engraving of Messianism of this chapter, in that of Mes- 
siana in the next chapter, and in the table of Depart- 
ments of Society. This plan provides for our intellectual 
wants by having departments of art, letters, science, and 
culture. It establishes and incorporates the home, the 
family, marriage and religion, to answer our social needs. 
And it organizes rulership, labor, wealth, and commerce, 
to meet all the demands of industry. 

In the engraved Messiana, each officer is placed next 
after the represented organ. It seemed necessary to use 
some titles already in existence, but the actual duties of 
the officers must not be inferred from these titles, they 
must be learned from the table. In each of the twelve 
groups of the brain are two leading faculties and one 
which acts as an executive or assistant. For example: 
the organ of Attention observes facts, that of Memory 



LAWS OF GROWTH. 229 

retains them, and Language stores them up in books 
for future use. As a result of this threefold arrangement 
of the faculties, we must arrange each group in society 
with two leading officers and one assistant. 

Three subdepartments are placed after each officer in 
the table. These may be still further divided. Thus 
Cooking includes, baking, boiling, and roasting. Baking 
divides into bread-making, cake-making, and pie-making. 

Simplicity. The entire plan, as sketched in this and 
the next chapter, only requires forty officers and thirty- 
six departments. This covers the entire ground of man's 
nature. We may contrast this simplicity with the hun- 
dreds of different kinds of organizations which belong to 
Christian civilization. And this does twice the work of 
them all. 

Men will always live in society. And each person has 
all of these faculties, demanding conditions for its free 
action. If, in order to be simple, we make the structure 
of society less complex than that of the individual man, 
then no person could be fully satisfied. And by a com- 
mon instinct, men would seek to make up the deficiency 
by organizing new institutions inside and independent of 
the general government, just as they did in all Christian 
countries. All these lesser organizations act at an im- 
mense disadvantage. They are disconnected, and each 
one requires as many officers as are needed by an entire 
government. In a machine shop, it is much easier and 
better to have one engine as the center of movement for 
thirty wheels, than it would be to have thirty separate 
little engines for them. 

In six thousand years of experience, men have discov- 
ered one -half of their social wants. But science discovers 
the whole of them at once by looking directly at the con- 
stitution of man. We know that such a system of society 
will fit all men, for it fully represents all that is in the 
nature of every man. All men have the same essential 
nature, and therefore what is good for one is good for all. 
The plan of Messianism provides definite places for both 
men of high and men of low development. Each one 



230 THE BOOK OF LIFE. 

will be able to fro da congenial place. If we model soci- 
ety after the lowest minds, then the highest minds could 
not find in it a natural sphere of action. This has always 
been the case with civilism. The good, the true and the 
beautiful always had a hard struggle for existence. The 
weightiest forces were on the under side. Every reform 
had to meet with fierce and stubborn resistance. The 
race of man had not learned that moral and intellectual 
growth was a natural thing. These lower faculties of 
man also exist in the minds of brutes. And as long as 
they reigned, the rule of brute force would certainly be 
dominant. 

The upward growth of civilization has been a constant 
attempt of its leaders to represent the wants of higher 
and higher faculties in the social structure. Three great 
factors have been at work in the growth of the nations. 
These factors are the Intellect, the Feelings, and the Will 
of man. They have produced Knowledge, Social life, and 
Industry. In the present age knowledge has developed 
social science, and this must and will take the place of 
mere experience as a factor of social advancement. We 
can now see for the first time, the exact method by which 
the growth of the race has been effected. And we can see 
with equal clearness, how it must be completed. Before 
men knew that officers really represented mental facul- 
ties, they had no possible means of knowing how to com- 
plete the structure of society. 

The work of reconstruction is direct and simple. Men 
have already represented a part of the lower faculties by 
officers. There is nothing in the nature of the higher 
faculties which makes it either difficult or impossible to 
represent them also in the same manner. For example, 
it is no more difficult to represent Keason by an officer 
than it was to represent Memory. The process has sue- 
ceeded in all past ages, only it went forward in a half 
instinctive, rather than in an intelligent way. We are not 
obliged to wait for an experiment to prove that the pro- 
cess of growth will also be successful when guided by 
the clearer and the exact knowledge now in our hands. 



SPECIALIZATION. 231 

Science proposes here a new understanding of the 
methods of nature, just as it did in the railway, the 
steamship and the telephone. And the new methods 
will be just as successful here as they have been in other 
directions. 

The transitions to new forms of social life will not be 
sudden or violent, though they are begun now and are 
pushed forward with all possible speed. It will be long 
enough to satisfy even a conservative before the new age 
is entirely established. The constitution in the next 
chapter provides for transitional steps in emerging from 
the confusion and complicated disorder of civilism. 

In the nature of man is the vital mechanism that pro- 
duces all social phenomena. We have so far been explain- 
ing a single law, that which deals with social forms and 
structure. This is only a part of the domain of social 
science. Natural laws exist which cover all the possible 
relations of man in the collective life of society. These 
natural laws are just as explicit in determining all the 
proper actions or conduct of society as they are in show- 
ing its proper form. These collective laws of social life 
and action will be treated in the remaining chapters. 

Our bodies are perfect governments, where each mem- 
ber does its work free from undue interference, but yet 
regulated by every other organ, .and ever obedient to the 
decision of the whole. Such a systemized whole should 
the people of a nation present. An organization that 
will meet all the wants of the people, and secure to each 
an opportunity to act according to the best of his ability. 

Although civilism represents the lower half of the fac- 
ulties, it does not do this in a complete and methodical 
way. For example, in Great Britain and America the 
three departments of government are Legislative, Execu- 
tive, and Judicial. But the great classes of wants in 
society are Intellectual, Social, and Industrial, for they 
arise from the great divisions of his nature, from Intel- 
lect, Affection, and Volition. 

Not only were the parts of civilized society so sadly 
deficient, but the natural relations and mutual dependence 



232 THE BOOK OF LIFE. 

of its various parts were disregarded, or not established, 
as we shall now consider under the head of Specialization. 

Specialization. Far below man, and extending too, 
far up through all phases of his national life, is the great 
law known to scientific men as that of Specialization. It 
teaches us that in the career of every thing, whether it be 
the formation of a world, of an animal, or of a nation, the 
method by which its growth is effected consists in the 
division of labor or of action. That is, those functions 
and actions which in the early stages of evolution are 
performed in a rude and general way by a few organs or 
parts, or else by many parts of similar form, are gradually 
divided up among a greater and greater number of unlike 
parts, each assuming some special portion of the work. 

"While in the early stages of evolution there is scarcely 
any mutual dependence of parts, this becomes greater 
and greater with the increasing complexity, so that at last 
the full life and activity of each part is more possible only 
by that of the rest." 

A few examples will show clearly the application of 
this important law to national life. Thus in some of the 
lower forms of animals, like the crinoid figured in the 
second chapter, the entire function of digestion is per- 
formed by a simple sac or stomach. As we pass 
upward in the scale of life, we find that in other animals 
there have been added to this sac various other organs, 
each doing a special part of the work of digestion. Thus 
we have a liver added to separate the bile; pancreas to 
help digest the fat in the food; intestinal and salivary 
glands to digest its starchy portions, and teeth to masti- 
cate. Of course where all of these exist the whole process 
of digestion is carried on much more perfectly. 

Now this law of Specialization, this division of, labor, 
governs the social progress of man no less than it does 
that of his body. For example, in national infancy each 
person performs every kind of labor pursued by any of 
the rest. Each man, in a rude way, is at once hunter, 
farmer, mechanic, and merchant. The savage chief hunts 
his own game, dresses and cooks it, gathers his own nuts 



DEPENDENCE. 233 

and wild fruit, and makes his own rude clothing of skins, 
and his ruder hut of sticks and mud. In later periods, 
persons who show particular aptitudes for special kinds 
of labor begin to devote themselves to the kinds in which 
they excel, and thus the various trades and professions 
come into existence. 

One man makes arrowheads, another blankets, another 
huts, and so on. Out of, and along with, this division of 
labor there grows a far greater degree of mutual depend- 
ence between the members of society, and this increases 
just in proportion to the advance in civilization and social 
unfolding. For the men of each trade must exchange 
their products with those of the other trades. But while 
it makes men more dependent, it also makes them moro 
completely individualized. The most highly individual- 
ized man is the one who has depended upon the greatest 
number of his fellow-beings for the materials, the com- 
forts, and the luxuries of life. The farmer is dependent 
upon the tradesman, the grocer, the carpenter, the shoe- 
maker, and those of a hundred other trades. And con- 
versely, each of these is dependent upon the farmer, and 
upon all the others. The greater the degree of individu- 
ality, the greater is the degree of mutual independence, 
and of social unity of action and of feeling. 

But while labor remains in the stage of competition, 
there is no formal recognition of these mutual depend- 
encies. There is no provision to secure organized unity 
of action. Instead of this we only find a selfish antagon- 
ism of interests. Every man's hand is against that of his 
neighbor. What is for the interest of one man in civilism, 
is against the interest of the rest. Such is the state of 
industry in all civilized nations in this year of 1884, com- 
mon era. The agricultural society is not connected with 
the state government, the temperance society is severed 
from the schools, commerce is divorced from art, litera- 
ture is separated from finance, the scientists do not 
mingle with the laborers, and culture is not made a test 
of fitness for official positions. No civilized statesman 
was wise enough to provide for the united action of these 



234 THE BOOK OF LIFE. 

dependent interests. Science proves, and experience 
confirms, their constant and important interdependence. 
The statesmen have left their connection wholly to chance 
or accident. 

The result of this chance- work is that society is a vast 
aggregation of discordant and mutually destructive 
organizations. The social structure thus resembles the 
very low forms of animal life, like the polyps and jelly 
fishes, instead of the higher. In the next chapter we 
shall see how these different parts of society are adjusted 
to each other and respond in action by laws which are a 
part of the very nature of man, and which will produce 
in the collective, political life of society a rhythm of move- 
ment, which has its lesser counterpart and image only in 
the noblest of musical symphonies. 

The division of labor in any organism, or in any series 
of animals, is not affected chiefly or simply by increasing 
the number of organs or parts. It is accomplished by 
changing their form and arrangement. For example, one 
of the crinoids had 300,000 muscles. But these were all 
alike in form, and the only motions they permitted were 
reaching out its tentacles, grasping its food, and drawing 
this into its mouth. But in man, the small number of 
232 muscles are constructed and arranged so differently 
from each other that they enable him to perform an 
exceedingly great variety of movements. 

And so, in the true social organism we shall find a less 
number of officers than in the Christian and other civil- 
izations. The whole structure of society, the duties of its 
officers, and the relations of its departments, are so clearly 
defined that a child can understand them. And the 
youth who learns this in the band where he lives will 
then have a clear and true idea of the mechanism and the 
workings of society through all its orders. The expenses 
of conducting the affairs of society are reduced to a very 
small part of what was necessary in civilism. Nine- 
tenths of all the labor in civilism was misdirected, wasted, 
or nugatory. 

Final Test. The final and supreme test of any form 



FINAL TEST. 235 

of government and society is to compare it with the con- 
stitution of man. This we have now done, and have 
shown that the very best of civilized institutions have 
failed and must fail to secure human happiness. No 
matter how high the personal character and attainments 
of its officers may be, the mechanism of civilized society 
does not admit of the higher functions. It is as if we 
should put the spirit or mind of man into the body of a 
horse and compel it to use that body as its instrument of 
work and manifestation. We can see at once that in that 
case the mind of man could not do any of the great deeds, 
produce any of the high works of art, or give form to the 
thoughts which place man so far above the brutes. So in 
civilized society, when men wish to unite in any noble 
and necessary work for their common welfare, there are no 
organized means suitable for their use. If they form an 
organization for the purpose, it is not connected with the 
rest of the social structure, and it is impractical and use- 
less as a human arm and hand would be, if they were cut 
off from their connection with the body and the brain. 
There would be nothing to sustain and nothing to direct 
their movements. 

We are following the great law of specialization when 
we propose to unite the many necessary parts of a com- 
plex civilization in one connected system. We have no 
right to separate things which nature has united. Many 
diverse faculties are united in th« human brain. Relig- 
ion and appetite, philanthropy and destruction, reason 
and impulse, and all the widely contrasted brain organs 
send their fibers down to common centers of action and 
unity. They are all linked into responsive chords of 
movement by delicate and mathematical laws, Each has 
its fixed place and its harmonious relations to the rest. 
Nature has enwalled them with the triple bony plates of 
the cranium. 

When these interior faculties have an outward expres- 
sion in the social organism, we can relate all the parts of 
this to each other by the same laws of harmony that 
united the inner world of equally complex mental powers. 



236 THE BOOK OF LIFE. 

The faculties do not have new laws added to them so that 
they may act in society. They come forth panoplied with 
all the powers of state. 

A thousand or a million men when associated acquire 
no new powers or faculties. They only attain better 
conditions for using those which they already possess. 
They increase the quantity and the freedom of their 
forces, but do not change the kind. One man has not 
sufficient power to build a railway, a steamship or a 
temple. Unite a thousand men, and the difficulty 
vanishes. 

The great mechanical inventions of modern times were 
not produced by imitating things of the past. The 
methods of science have supplanted those of mere experi- 
ence. Science puts exact knowledge in the place of mere 
guesses and imitation. The science of man is the science 
of living beings. It fully recognizes the mighty pulsa- 
tions of social life. It watches and measures the radiant 
bands of spiritual light no less reverently than it 
measures the convoluted shores of thought in the brain 
of man. The office of Science in its maturity is not to 
suppress the emotion of human heart. The highest 
work of Science is to lift the veil of mystery from 
our inner life, and to furnish a clear and supreme 
guide in all the forms of personal conduct and in the 
structure and actions of civil society. A true system 
of Sociology mast fully state the twelve great laws of 
man's nature and it must stand as the crowning light of 
all the ages. 



-o^o- 




Man is the Archetype of So- 
ciety. This is not a mere anal- 
ogy, but a direct statement of 
facts. Each part of society is a 
direct product of some mental 
faculty. These faculties include 
the Reasoning organs, and hence 
a complete structure of society 
is not simply an unconscious and 
merely spontaneous growth. 
Men exercise their judgment, 
their knowledge and their feel- 
ings, in forming and changing 
all the institutions of society. 



238 THE BOOK OF LIFE. 

Intelligence, science and well defined intentions, are an 
inseparable part of its producing causes. 

The whole evolution of society in past times has been 
an attempt of man to organize institutions which shall 
satisfy his various needs, desires, and aspirations. 

A concise statement of the fundamental principles of 
government is given on the next page, and the formal 
statement for legal use is given in the Constitution at the 
end of this chapter. The constitution of all human 
society may be thus written in a single page, or it may be 
minutely detailed through volumes, just as a work upon 
any other science may be either a synopsis or a length- 
ened exposition. 

The engraved Messiana or Archetype of Society exhibits 
the classes, departments and officers, with thirty-six sub- 
departments. The table in the Constitution shows one 
hundred and forty-four of these divisions. In the group- 
ate of Letters, the organ of Memory is represented by 
the Kecorder, who leads in the sub-department of Kecords. 

The Curator represents Attention, and presides over 
the subdepartment of Publication. The assistant officer 
here is the Musician and she presides over music. The 
duties of all the officers can thus be readily learned from 
the engraving. 

Orders of Society. The societies are placed in seven 
orders or ranks. These are called the Group, the Band, 
Town, County, State, Nation, and Israel. 

A groupate, or tribe, when full, contains from twelve to 
thirty-six members, besides the children. Its two central 
officers are called the Director and Directess. The mem- 
bers are grouped according to their characters, tastes, and 
attractions, each groupate being composed of those who 
have the corresponding group of mental faculties domin- 
ant. Twelve groupates form a complete society or Band 
of Messians, which thus contains from one hundred and 
forty-four to four or five hundred members. The School 
is formed on the same plan as the parent society, and the 
Home School is presided over by the Home groupate. 

Twelve Bands of the lowest rank are united in a Town. 



TWELVE FOUNDATIONS. 239 

A SYNOPSIS. 

MESSIANISM rests upon these twelve great foundations. 

1st. Departments. Society is an image of man, a product of all 
his faculties. Its Institutions are formed to supply his Collective 
Wants. Its twelve departments, with their officers, must represent 
all parts of his nature. 

2nd. Prophecies. The Ancient Nation of Israel, with its twelve 
Tribes and Princes, was the great historic Type, and this System of 
Life is the completion. It fulfils the Messianic prophecies of all 
nations. 

3rd. Twelve Groups. The members of each Band in society 
are placed in twelve groups, according to their characters, their 
attractions, and their capacities. 

4th. Marriage. The Equality of man and woman is secured by 
pairing them in all offices and employments. 

5th. Autho?ity. The true laws of Society, or government, are 
within the nature of man. Inspiration may reveal their symbols, . 
but Science alone can interpret them and show their application. 

6th. Unity. The wants of a Band, Town, County, State, and 
Nation, are alike in kind, and they must all have the same constitu- 
tion. They are united through conventions. 

7th. Elections. All officers must be elected, or deposed, by a 
free vote of those they are to lead. Each law must be submitted to 
the people for their approval or rejection. 

8th. Religion. The groups of society must act in responsive 
harmony, according to the mental laws. The good of each must be 
secured through the good of all. The Human is an image of the 
Divine Being, and both are governed by the same inherent laws. 
The aim of religion is the reign of universal truth, peace, and 
justice. 

9th. Industry. All members must be secured in constant em- 
ployment, and the full results of their labor, or of its equivalent. 

10th. Ownership. There must be common ownership for all 
things used in common by two or more persons, such as Buildings, 
LaDds, Highways, and Machinery. 

11th, Education. The system of Education must secure the 
systematic and daily culture of each group of mental faculties, 
through appropriate studies, plays, and labors. 

12th. Dwellings. There must be unitary dwellings, systematic 
earth-culture, and sanitary conditions for all societies. 



240 THE BOOK OF LIFE. 

Thirty-six towns are united to form a County. This has 
the same number and kind of officers in its general gov- 
ernment. The State contains one hundred and forty- 
four counties. Thirty-six or more States form a Nation. 

The wants of a Town, of a State, or of a Nation are 
alike in kind, and they differ from each other only in the 
degree in which these wants descend to details. For 
example, a town may require roads whick reach no farther 
than simply through it. Other roads may extend through 
the State, and others still, through the Nation. But in 
either case, it is the same kind of a need, and differs only 
in extent. 

If the wants of all these orders are the same in num- 
ber and kind, they must each have the same kind of 
officers, and be governed by the same constitution. From 
the lowest to the highest rank, the Messiana gives the 
plan of government in each Order. The only titles 
changed are those of the two central officers. These 
changes are shown in engraving at the head of this 
chapter. 

When all the nations of the world are united, the 
central nation is Israel, with its capital in Palestine. Its 
officers are elected every twelve years. In serving as a 
pivot of international action and unity, this central 
government must have the consent of each nation 
involved in any project or proposed line of action, before 
it is put into practical execution. It can not force its 
measures on them without their conseot. The legal title 
of the two highest central officers in Israel is Prince and 
Princess, the word Prioce meaning one who is first. 

Authority. The laws of the human constitution 
include the only true laws of society. Therefore the 
office of legislation is to discover and express these 
natural laws. Or, when this can not be at once done, it 
may devise temporary rules and expedients until the 
required natural law can be discovered. 

The proof that each law of society does thus truly 
express a natural law, should be such as to satisfy all 
members who are to be affected by the law, so that no 



MODEL OF SOCIETY. 



241 



£J[he Officers are \ s i 




16 



242 



THE BOOK OF LIFE. 



person shall be compelled to obey a law which he does 
not regard as true and based on justice. 

Every permanent law of society must be referred back 
to the people for their acceptance or rejection, and it must 
be accepted by a three-fourths vote before it is practically 
adopted. Temporary expedients, in the case of emer- 
gencies, need not be subject to this rule. 

The methods and tests of science legitimately apply to 
every sphere of knowledge. And scientific proof is of 
such a character that it can be understood in the same 
way by all persons. Therefore no doctrine or belief 
which is not susceptible of scientific demonstration must 
ever be made a part of the laws or constitution of 
society. 

True freedom consists, first, in the presence of the right 
conditions for the full and natural exercise of every 
faculty; second, in a normal internal state of the facul- 
ties; and third, in the absence of false external restraint. 

It is not in any sense true that when men enter civil 
society they surrender certain rights or liberties, in 
exchange for other benefits conferred. On the contrary, 
it is only by uniting in organized society, that man can 
gain the conditions required for the free exercise of each 
and all of his faculties. If isolated from his fellows, he 
would lose the freedom to use all his social organs, and 
none of his other faculties could attain a full development. 

Man is adapted by his nature to live in a social organ- 
ism like the Universal Republic, where all parts of his 
nature are represented. By fulfilling the duties of such 
a life, by acting in concert with others, by loving and 
being loved, by these alone can any person secure the 
full measure of freedom. The laws of such a society 
can not restrict any person's freedom, because they are 
true statements of those laws which are a part of the 
nature of each person. The acting forces are from within 
and not from without. 

Every person has a natural right to the proper develop- 
ment, conditions, and use of each faculty. Bights can 
not be created or transferred by men. 



HUMAN RIGHTS. 243 

As all human beings, of either sex and of all races, 
have the same number and kind of faculties, therefore 
all have the same classes of rights, and are adapted to 
the same great forms of government and social life. 

The quantity of a right may depend upon the degree to 
which its faculty is developed. A man with a small 
organ of Reason would have a right to exercise it in learn- 
ing science, but not in leading the scientific pursuits of 
society. 

In every natural law, the inseparable results of obe- 
dience are integrity and happiness, and those of disobe- 
dience are destruction and pain. 

A member of society might become so vicious or dis- 
cordant that the other members could not work with him, 
or he might possibly become dangerous to the peace or 
lives of others. But he is still susceptible to influences 
from the higher faculties of his fellows, and these influ- 
ences must be brought to bear, so that they will make his 
own higher faculties rule in his conduct thereafter. 

In the Messianic kingdom, the chief motives which 
impel men to crime in civilism will be removed. This is 
done through the system of integral education, of organ- 
ized and attractive industry, and of universal wealth. The 
great criminal causes in civilism are ignorance, intemper- 
ance, and poverty. 

Id depending upon the higher forces to secure obedi- 
ence, the structure of society is such that it secures the 
constant rule of the higher faculties in all of its activities. 
But it still retains as much compulsory power as in civil- 
ism, only it is not necessary to use this lower force. 

The assistant officers are each elected by the groupate 
in which he is to act. The same rule applies to sub- 
leaders of the subdivisions of departments. 

The Curator and Recorder take and record the votes in 
each society. 

Each officer must have the represented faculty large. 
Thus, the Scientist should have large Reason, and the 
Justice large Integrity. The Centers should have a full 
development of all the faculties. 



244 THE BOOK OF LIFE. 

The times of election may be changed by a two-thirds 
vote of the members in all the societies. 

Rights of Wealth. The right to own property arises 
from the mental faculty of Economy, and hence this right 
exists in all persons. But man is normally a member of 
society, and he can not acquire extensive wealth unless 
he combines his labor with that of his fellows. The 
rights of wealth thus become Common and Social, as well 
as Personal. Capital is simply accumulated wealth. 
There can be no antagonism between the act which pro- 
duces a thing and the thing itself. 

Capital and Labor can not be in conflict. Civilism 
always made a conflict between those whose labor pro- 
duced wealth and another class who always sought to 
appropriate this wealth without laboring themselves. 

Three objects are gained through combined labors. 
Fikst, Increased power of production. Second, Facili- 
ties for making exchanges of property, Thikd, Economy 
and Security in the use of wealth. 

The grouping of members in Messianism secures to 
each one a free choice in employment. The industries 
are so organized that the mental and physical labor of 
each member is fully productive, and no part of it wasted. 
And each member receives back the full product of his 
labor, or else receives iu exchange with some one else, 
that which has cost that person an equal amount of labor, 
or, more strictly, an equal amount of vital force. 

By the law of Conservation every person expends just 
as much force as he receives, and no more. Hence where 
the plan or society makes these forces wholly productive, 
the wants of each member may be safely made the basis 
for the distribution of the products of labor. There is no 
danger that any one will receive more than his just share. 
This law applies to all the produced necessities and com- 
forts of life. 

Those things which are used by one person alone, 
should be owned by that person. This includes clothing, 
private rooms, and many kinds of tools. In all these, each 
person has individual character, peculiarities, and tastes 



RIGHTS OF WEALTH. 245 

to gratify, and what is adapted to one person is not 
adapted to another. 

All those things which are used together by two or 
more persons, should be owned by them in common. One 
person alone could not occupy and use a house, and 
therefore should not own it. Each Band of Messians 
would own a unitary home, with common rooms used 
by all, and with private rooms which are used and owned 
by each member exclusively, and furnished in harmony 
with that member's character and tastes. 

A railway is to be used by the whole public, and they 
should be its owners. A farm can only be well cultivated 
by a group or a society, and should be owned by them. 
Homes, temples, workshops, storerooms, machinery, lands, 
and highways of all kinds, are all used by a common 
public, and should therefore be owned in common. 

The Town, the County, the State and Nation, each owns 
property. For example, the County owns the county 
roads; the State owns those which only pass through it, 
and the Nation owns those which are national in extent. 

The whole growth of society is through the Specializa- 
tion of Labor, the division of the different employments 
among those who have the talent to excel in each special 
kind of work. Thus the whole community gets the bene- 
fit of each person's skill. The carpenter builds as good 
houses for others as he does for himself. The shoemaker 
does as skillful work for his neighbor's children as for his 
own. One talent alone, the ability to control men and 
make their labor productive, this talent alone in civilism 
is used wholly for selfish purposes. The financier uses 
his talent to accumulate wealth for himself out of the 
labor of others. But in Messianism this talent must be 
specialized the same as all other kinds of skill. In 
demanding this, we are doing no more than we have 
already done for the rest. Financial talent is not any 
more godlike than the painter's skill, or the artizan's tech- 
nical acquirements. It has no more right to be exempt 
from this great law which has lifted man from savageism 
to civilization. 



246 THE BOOK OF LIFE. 

Employment. When the youth, of either sex, gradu- 
ates from school, the course of study has fitted that youth 
for a definite place in the productive work of society. And 
society must secure this place to every youth, and it must 
thereafter furnish constant occupation. 

Civilism left its industry without organization, to be the 
prey of fierce an4 selfish competition. Its best possible 
results brought only wealth and comfort to the few, while 
poverty was the lot of the masses. Surely the political 
wisdom which produced nothing better than these condi- 
tions was not worth boasting about. 

The national organization of Intellect, even in the 
imperfect schools of civilism, secured to every member of 
society the benefits of a general education. The manifold 
benefits of wealth will in like manner be secured to all 
members of society through the national organization of 
Industry. If it is wise and practical to establish order in 
the working of imparting knowledge, then it is equally 
wise, practical and necessary to organize the application 
of knowledge in the methods of labor, in a complete sys- 
tem of production and distribution. This will displace 
competitive labor by combined industry, and establish 
equity in supreme dominion. 

The system of combined industry in Messianism, opens 
a thousand new channels for the highest ambition, in the 
fields of science, labor, culture and religion. And, unlike 
the grovelling lust for wealth, these higher channels lead 
only to the welfare of humanity. 

In every Band, through all the seven Orders, there is a 
department of enterprises, of displays, and of awards, so 
that every person is sure to receive, not only assistance in 
his undertakings, but the fullest measure of reward and 
praise for whatever good and great thing he may achieve. 

Man was driven from the Garden of Eden for his diso- 
bedience. He was doomed to toil in discomfort, and the 
very ground was cursed for his sake. In the new life, all 
this is reversed. For labor will be performed with a 
new spirit. It will be surrounded with the most attractive 
conditions, the worker will reap the full result of his toil, 



INDUSTRY. 247 

and manual labor will be honored as highly as brain 
work ever has been, The brain and the body will work 
in complete unison. The worker will put his spirit in his 
work. And labor will no longer be drudgery. When 
labor is done with the right spirit, with the soul as well 
as the body, then it will not be exhausting, we shall accu- 
mulate as much vital force as we expend. Four hours a 
day for physical labor will be widely different in its 
effects from the excessive toils of civilism. But far more 
than this ; the laws of polar interchange between groups, 
and the responses of these to each other, exalt labor to 
the rank of the noblest harmonies. 

The front and back groups, on the same level, respond 
to each other, and their action pivots on the one between 
them. For example, the group of Art produces, and that 
of Commerce distributes, while both center upon the 
Home, or where their materials must be stored. Without 
material Wealth the group of Letters would not lead men 
to accumulate the records of knowledge, and without the 
family group between them, men would not perpetuate 
these records in families and communities. The group 
of Science discovers and invents, and then that of Labor 
applies these inventions in practical life. Both these 
have a high center in the vitally creative forces of mar- 
riage. The group of Culture leads us to improve and 
perfect our character, and then the group of Rulership 
impels us to take that rank in society which our culture 
merits. Both groups center upon Religion, for this 
includes in a comprehensive way, our relations to human- 
ity and to the divine life. 

In the New Life, the members of society make tempo- 
rary exchanges of employment or of position with those 
who are their thirds, fifths, or octaves. For example, 
those in the department of Food-culture may exchange 
with those who are in the department of Luxuries ; 
those in the group ate of Wealth may exchange with 
those in the groupate of Rulership. The different 
branches of labor are therefore related to each other by 
fixed and eternal laws of harmony. 



248 THE BOOK OF LIFE. 

Through these exchanges, the members secure a wide 
but systematic variety in their work and pleasures. And 
by thus calling all their faculties into activity, they pre- 
vent that partial development of personal character which 
would result from incessantly using a few faculties in 
one vocation. Such exchanges and harmonies were not 
possible in any 01 the societies of civilism. 

The labors of society should succeed each other accord- 
ing to the law of mental responses. For example, the 
mind is rested and harmonized by passing from the work 
or amusements of the groupate of Art to those of Sci- 
ence, from that of the Family to that of Religion; from 
that of Wealth to that of Rulership. These groupates are 
thirds. The other responses up and down are Culture 
and Letters, Marriage and Commerce. 

The labor and amusements of each day are to be 
arranged, as far as possible, in harmony with this law 
of alternation. These laws will exalt human labor to 
a noble kind of music, a rhythmic response of life to life. 

In the new life, the division of the day should be 
based upon that of the mental classes, Intellect, Affec- 
tion, and Expression. Each of these occupies about 
one-third of the brain, and a corresponding division of 
the day would give four hours for intellectual culture 
and action ; four hours for social relations ; and four 
hours for physical labor and exercise. The social fac- 
ulties include the sensitive group, and hence eating and 
the duties of the toilet come within the hours given to 
these faculties. 

The whole structure of society is thus an exquisite 
piece of mechanism. From its three great departments 
down to its groupates, all of its parts are vitally respon- 
sive and interdependent. An imperative law of nature 
unites all the collective interests of society. 

The Groups. Every person has a natural right to 
associate with others who are attractive and congenial. 

This right must be gratified by arranging the members 
of each society into twelve groupates, according to their 
characters. 



GROUPS OF MEMBERS. 249 

Members in whose characters the reflective faculties 
are dominant would unite to form the group ate of 
Science; those who have the faculties of religion as 
leading elements of their characters would form the 
groupate of Religion; and those in whom the ambitious 
faculties were strongest would form the groupate of Rul- 
ership. 

This process is followed in forming each one of the 
twelve groupates and the various sub-groups which each 
of these may require. Each member will then be associ- 
ated with others of similar ideas, tastes, and capacities. 
A person who is fully and evenly developed in all his 
traits, may pass and repass, in succession, through all the 
groupates. Such persons would also be qualified for 
Centers. 

In order to join any groupate, a person must be 
accepted by all its members, by vote or otherwise. If 
dissatisfied with any groupate or society, a member may, 
without censure, leave it for another. The Pastor and 
Minister lead and assist in this grouping of the members, 
and they must provide every facility for the satisfactory 
adjustment of these relations. 

We may learn the character of persons by reading the 
indices of the face; by the development of the brain; by 
psychometry; or by an actual acquaintance with the facts 
of their lives. The Pastor, Minister, and Scientist must 
understand all these methods of reading character. 

As each group of faculties gives a taste for its particu- 
lar kinds of employment, this grouping of members 
places each person where his natural tastes and capacities 
can be most fully satisfied. Thus persons with the facul- 
ties of Defense or Wealth dominant, prefer those employ- 
ments named in the square of Wealth in the Social Model. 
And so of all the other groups. 

Spheres of the Sexes. Man and woman are mental 
and physical complements of each other. Each sex is 
more developed in some directions than in others, but 
neither can claim superiority as a whole. They possess 
equal quantities of power, but it differs in kind. 



250 THE BOOK OF LIFE. 

The physical differences of sex must produce mental 
differences, because the brain and body are definitely 
related in action and sympathy. So long as woman must 
fill the offices of maternity, so long must her nutritive 
organs predominate over the nervous and muscular. The 
effect on her brain would be that she would be ruled 
more by her affections and emotions, and less by ideas 
and material influences. 

In the table of faculties, the first one given in each 
trinity dominates in the character of man, and the second 
one in the character of woman. Man is positive, woman 
is receptive. In general, man is the more vigorous, mus- 
cular, hardy, bold, cool, and scientific. Woman is more 
sensitive, yielding, gentle, loving, ardent, and intuitive. 

In woman, the nerve currents from the body to the 
brain first flow outward on the mental organs which are 
feminine. In man they first flow outward on the mental 
organs which are masculine. Thus in examining a truth, 
man looks at it first through his Eeason; while woman 
gets her first idea of it through her Intuition. She may 
afterward reason about it as exactly as man does, but her 
first impulse is to employ the intuitive method. For con- 
venience, let us tabulate these faculties, placing the mas- 
culine one first in each pair. 

MASCULINE. FEMININE. 

Form - - - - Color 

Memory - Attention 

Number - Language 

Reason - - - - Inspiration 

Amity - - - - - Reform 

Invention - Manners 

Faith ----- Love 

Devotion - Heredity 

Hope ----- Luxury 

Parenity - Reverence 

Appetite - Sensation 

Patriotism - Impression 

Dignity ----- Laudation 

Integrity - Industry 

Liberty ----- Stability 

Defense - Economy 

Locomotion - Aversion 

Destruction - Reserve 



SPHERES OF SEX. 251 

An immense mass of careful observations and exact 
measurements were used in discovering this pairing of 
the faculties. These observations were extended to all 
the races of men and to all the ages and stages of history. 
Do these present differences of the two sexes represent 
something which is permanent, or something which was 
incidental, and due only to unfavorable differences of 
opportunity and developments? Science answers that 
they are permanent, and are part of a divine and har- 
monious arrangement. 

These natural differences of the two sexes adapt them 
to different spheres of intellectual, social, and industrial 
activity. Their spheres and characters are complements. 

The office and labors of society are all dual, as shown 
in the Model of Society. Each has its masculine and its 
feminine side. Thus the department and labors of Illus- 
trations are feminine complements to those of Building. 
So is that of Inspiration to that of Law; and that of 
exchanges to that of Machinery. 

The office and employments of harmonic society are 
assigned to the two sexes on the basis of this difference. 
The first officer in each pair is a man and the second is a 
woman. The twelve Assistant officers may be arranged 
as masculine and feminine, as follows: Orderly and 
Musician; Artisan and Dramatist; Courier and Waiter; 
Server and Sanatist; Signalist and Ensign; Scavenger 
and Keeper. The Marshaless works with the Marshal, 
and is regarded as of equal rank, although the office is 
not elective nor placed in the table. She forms the transi- 
tion to the rank of membership. 

The sexes are thus everywhere equal in rank, they go 
together in all the groupates, and to each is assigned 
duties and employments in harmony with its natural 
adaptations. While woman thus takes an equal part in 
the government and conduct of society, she does not 
become less womanly nor does man become less manly, 
in development and character. This is the societary or 
external side of marriage. It is the high material pivot 
of the entire social organism. 



252 THE BOOK OF LIFE. 

In the new life, the ceremonies of Sexlove are many, 
beautiful and interesting. And they are not confined to 
a single event once during a person's life; they are 
repeated every day. The groupate of Marriage includes 
the subdepartments of Luxuries, Rites, Waiters, Mater- 
nity, Heredity, and Florists. And each day these occupy 
one hour of the harmonic life. In the lower phase of life, 
Sexlove exhausts its forces in physical intercourse. In 
the new life it becomes the high and inspiring center of 
a thousand new relations of harmony. 

Conditions of Heredity. Society must give to all 
prospective parents the best conditions of heredity, so 
that the forming structure of the child shall be perfect, 
mentally and physically. Private effort can never secure 
and maintain these conditions. In every child, society 
has rights no less than the parents. But the two claims 
can never be in conflict. The child is to be under the 
direct influence of its parents for perhaps twenty years, 
but it is to be an active member of society more than 
three times as long. Whatever tends to develop the indi- 
vidual character into symmetry, that also tends, most 
directly, to qualify the person to fill his place in society 
with honor. 

The laws of Biology teach us what are the conditions 
and influences which mold the character of children 
previous to birth. 

It is comparatively an easy task to train children into 
virtuous men and women, if their original organization 
of brain and body has been made such as these good pre- 
natal conditions will secure. Society has a right to pro- 
tect itself by insisting that prospective parents shall avail 
themselves of these conditions. 

Home Work. The division of human labor into 
classes or separate trades and pursuits has lifted man 
from barbarism to civilization. But this division of 
labor affected the pursuits of the male sex chiefly. From 
the most primitive times woman remained merely a 
housekeeper; and her advance depended upon the inci- 
dental influence of her connection with man. 



THE HOME. 253 

The isolated household made this restriction of 
woman's sphere a necessity, while it left man free to fol- 
low varied occupations. It was not until the analysis in 
this book was made, showing that every office and every 
labor is dual, having its masculine and its feminine side, 
that it became possible to give woman her true place in 
society, to specialize her labor as much as that of man, 
and to organize a unitary home which should equally 
secure the privacy and the sacredness of domestic life, 
and the widest range of social action and sympathy. 

The domestic work of the home is divided into the 
branches of Purveying, Cooking, Table-serving, House 
care, Sanitary and Laundry, Separate groups of men and 
women labor in each of these branches. But woman also 
takes one-half the labor, the feminine side, in all the 
employments of society. Her range of choice is as wide 
as that of man. Only one-twelfth of the women in a 
society are engaged in household duties. 

The whole society is interested in seeing that each of 
its members has its free choice of employments and place 
gratified. In the home each person has at least three 
hundred others from which to choose the group with 
which he or she will work and be most intimately asso- 
ciated. And the whole community accepts this choice as 
right, proper, and according to the laws of harmony in 
adaptation. The employments of each society are so 
arranged that persons who are not adapted never come in 
contact. But in civilism, just the opposite constantly 
occurred. In the unitary dwelling the groups of mem- 
bers pass in regular directions through the buildings, in 
going to the central rooms, and to and from their employ- 
ments. These directions correspond to that of the cur- 
rents through the brain, from which the temple is mod- 
eled. They are thus in harmony with the laws of each 
person's mind. In grouping at the table, and in the kinds 
of food, the same free choice is regarded. 

And third, within the unitary home is a circle of three 
hundred persons, or varied characters, and all of them 
chosen friends, seeking each other's welfare, and meeting 



254 THE BOOK OF LIFE. 

often together. The facilities of social intercourse are 
carried to the highest possible point, but at the same 
time it provides for a privacy much more secure and 
complete than could be obtained in civilism. 

A true social life can not exist along with dominant self- 
ishness. And neither can social happiness. The sooner 
all selfishness disappears from the earth, the better it will 
be for us all. 

Commerce. — The thirty-six sub-departments given in 
the model of society, are found in all the orders from the 
bands up to the nation. The six departments of Wealth 
and Commerce, in all these, constitute a vast and perfect 
mechanism for the distribution and exchange of wealth 
through every nation and throughout the world. 

At the yearly and half yearly conventions, the higher 
societies receive from those of lower rank exact reports of 
their various productions, and of their present and pros- 
pective needs; and these are made the basis of state and 
national distribution. 

Society in harmonism is thus able to proportion its pro- 
ductions to its wants, to guard against the vicissitudes of 
climate, and in every way to protect its composite life. 

The wealth of society is the product of its united indus- 
tries. No person, by wholly isolated industry, could 
accumulate wealth. The right to superintend its distri- 
bution is therefore much more a society than it is a per- 
sonal right. 

The organ of Economy, the desire for property, has not 
as much right to dominate the life of society as any one 
of the higher faculties possesses. In civilism, the love of 
wealth was a dominant power. 

If a member were so selfish as to require more luxuries 
and comforts than his proportion of the labor would 
have produced, then that is simply a proof that the society 
has not educated him up to the proper idea of social jus- 
tice. 

In effecting the commercial exchanges between the 
various societies, the same law is followed. Each is sup- 
plied in proportion to its wants. 



REPRE SENT ATION. 255 

Representation.— The wants of the lower orders are 
answered by the higher, through like parts of each. Thus, 
if a want in regard to food arises in the Home groupate of 
some town and can not be answered there, it would be 
represented in, and answered by the Home groupate of 
its ruling County. Or, if necessary, it would be carried 
up to the corresponding groupates in the still higher 
orders. These wants may be made known through any 
of the ordinary channels of communication, by messages 
or by special delegates. All the interests, employments, 
and professions of society are organized, secured and 
represented in the twelve groupates, with invariable cer- 
tainty and equality. 

Influence of Centers. The two brain centers, the 
Motus and the Sensus, do not originate movements or 
impulses, except to a limited extent. They modify many 
impulses which are sent through them, by imparting 
either additional or counteracting force. Hence the 
President and Presidess, who are the corresponding 
social officers, may offer suggestions or arguments upon 
motions or arguments which originate with members or 
other officers. But the Centers do not usually make 
motions themselves, when a Band is in session. A meet- 
ing is usually called to order by the Curator, though the 
Centers may do this. 

When an organ of the brain has been destroyed by 
accident, the Motus or the Sensus may take up and per- 
form the function, though not usually so perfect as 
before. As more or less of all impressions on the organs 
are stored and registered in these centers, it is not diffi- 
cult for them to become vicarious. From this fact as a 
basis the Centers have a right to appoint temporary offi- 
cers to fill vacancies. 

The normal method of action in the brain is for each 
organ to start the impulse intended to supply the needs 
which belong to its proper function. For example, the 
organ of Beason may require facts from which to work 
out the solution of some question. But facts are sup- 
plied by Memory, and Beason would need to send ail 



256 THE BOOK OF LIFE. 

impulse to Memory and procure them. A part of this 
impulse would pass through the front center or motus 
and a part directly to Memory through the cells, there- 
fore the returning response might, and in most cases 
would, take both channels. In cases where the demand 
is urgent or strong, the impulse is supported by the polar 
organs of the second degree. It may also be supported 
by polar organs in any of the degrees. 

A member has a want in regard to food, which requires 
the attention of the whole society. He makes known his 
want to the Purveyor, whose office is to see to this class 
of wants. The Purveyor lays it before the society ; they 
vote in regard to it ; and he carries out their vote. It is 
not necessary or proper for them to vote to refer it to 
him to carry it out, for this power and duty is included 
in his functions. A member may himself bring the sub- 
ject of his own wants before the Band. 

As every part, and consequently every want of the 
mind, is represented by an officer, there is no need of a 
committee on any occasion ; and hence no motion to 
refer anything to a committee is ever made. This greatly 
simplifies and lessens the work of legislation. The mental 
laws of responsive action are the true models for all 
legislative action. 

Nature has connected all these faculties and functions 
in the brain by one system of laws. Their relations and 
actions are all compatible with each other ; they work 
together without any normal conflict. It must follow, 
as a perfectly logical inference, that there need be no 
conflict between the varied interests and departments of 
society which spring from these faculties. If all these 
diverse powers can work together without conflict in a 
single brain, they surely can in the conduct of society. 
The laws of society should never conflict with the natural 
laws of the human mind. The two should always corre- 
spond and reflect each other. 

Transitions. From the old forms of civilized society 
to the new methods of unitary life, the steps of transition 
may be taken in a very gradual manner. This will enable 



TRANSITIONS. 257 

people to gain the required knowledge, and become 
adapted to the new order of things. The law of Phases 
furnishes a fall guide for the successive steps in making 
this change, the law gives all the required forms of tran- 
sition. 

In the personal and the national growth of man, the 
more simple forms come first, and then those which are 
more and more complex. Folio wiDg this great law of 
growth, it is not necessary to have the full complement 
of twelve groupates and twenty-six officers in order to 
commence a Band of Messians. Any persons who chose 
may unite and form a Band with only the seven following 
officers: 

Recorder, Director, Foreman, 

Curator, Directess, Treasurer. 

Marshal. 

These officers represent the major axis of the brain, the 
line of forward movement. The brain itself begins its 
growth with three vesicles on this line. These officers 
lead in the intellectual, the social, and the industrial 
work of the Town, as shown by their position in the table. 

Many bands of Messians will be formed for the pre- 
paratory work of intellectual culture, of learning the 
methods of the new life, and of spreading a knowledge of 
the new truths among the people. They also will form 
the means of concerted action in securing a practical 
adoption of the new methods required in social or politi- 
cal life. 

These Bands may hold conventions and act in unity 
with the fully formed Bands. They may organize their 
children into classes and groupets so as to form a school 
for daily or weekly training. 

Whenever three-fourths of the members desire it, a 
band may enter upon its phase of practical life. As fast 
as expedient, it will then arrange its property and its 
employments on the unitary plan, as stated in this con- 
stitution. 

Its buildings may be formed on the fundamental plan 
of the temple, but have a less number of rooms and 

17 



258 THE BOOK OF LIFE. 

amount of detail, and thus lessen the cost of building. 
These Bands at first have only the three departments, 
but when the number of members is sufficient, they may 
be divided up into the twelve groupates, and each of 
these have its leaders and assistants. Each Town will 
regulate these steps of growth according to its increasing 
amount of wealth, of vital culture, and of numbers. 

The government of each State and Nation may be organ- 
ized after the general plan given in the Model, long before 
the majority of the people are prepared to live in the high 
and unselfish condition of unitary homes. 

The national or the state government, with that of each 
County, Town, are in twelve subdivisions or groupates, 
with two officers and an assistant over each one. * The 
Town might, however, retain the simpler form of only 
seven officers. 

Within the State there might still remain more or less 
of the old sectional organizations, such as churches, 
lyceums, etc., etc. But the true and natural work of 
these local societies could be much better done by the 
twelve groupates. 

In this transition stage of government, the people, 
through the National, State and lower orders, would own 
and control all public lines of travel, commerce, and inter- 
communication. They would regulate Employment, Pro- 
duction, and Distribution. They would prevent the 
absorption of wealth by private monopolies. 

The rest of this chapter is given to a formal statement 
of the constitution of society. This form would be for 
practical use in the new work of organizing the world. 
This statement, of course, repeats much of what has 
already been elaborated in preceding pages. 

The body of civil laws should be condensed and direct 
in statement. The Book of Life forms the general code. 
The text books of applied science furnish us with special 
codes for the various departments of societary activity. 
These do not need to be bundled up and labelled as spec- 
ial and formal enactments. The entire circle of knowledge 
is used as a guide in social life. 



MODEL OF STUDY. 259 

CONSTITUTION 

OF 

THE UNIVERSAL EEPUBL1C. 



Article First. — Collective Wants. The Institu- 
tions of society are designed to supply the Collective 
Wants of Man. These wants have their source in each 
mental faculty. The officers of society are chosen to lead 
in the concerted effort to supply its collective wants. 
Hence there must be as many officers as there are of facul- 
ties, as shown in the table of the Departments of Society. 

Article Second — Unity of Plan. The wants of a 
Band, Town, County, State or Nation, are all alike in 
number and kind; they differ only in the extent of terri- 
tory and amount of details. Therefore each must have 
the same constitution, the same number and kind of 
officers and departments. The two central officers in a 
simple Band are called Director and Directess; in the 
town they are Mayor and Mayoress; in the county, Count 
and Countess; in the state, Governor and Governess; and 
in the nation, President and Presidess. A Band may 
commence with only seven officers, the two centers, the 
Marshal, Becorder, Curator, Foreman and Treasurer. 

Article Third. Elections. The act of voting is 
the formal expression of a choice in regard to officers, 
laws, or social action. As this choice or preference exists 
id all adult human beings, therefore all have a natural 
right to vote, and may exercise this right after the twen- 
tieth year of age. All officers must be elected, or deposed 
by a direct, free, and majority vote of those they are to 
rule. In case of vacancies, the Centers, or remaining 
officers, may appoint temporary officers until elections can 
be held. Begular elections take place on the ninth day 
of March, the officers entering upon their duties the 
twenty-first day of that month. In the Nation, elections 



260 THE BOOK OF LIFE. 

are held once in seven years; in the state six years; in the 
county five years; in the town three years, and in the 
Band, every year. 

Nominating mass conventions meet in the Band, Town 
and County, ten days before election. For the State and 
Nation they meet thirty days before election. The State 
• conventions consist of two delegates from each County, 
chosen by mass meetings. The National conventions con- 
sist of five delegates from each State, chosen by mass 
meetings. In each case, the convention shall be officered 
by the two Centers, the Kecorder, Curator and Marshal 
who are already holding office. But they must leave the 
mass of the people entirely free in their election of 
nominees, and in the presentation of subjects for politi- 
cal issues. Where two or more parties exist with differ- 
ent issues, each one shall be given one day for a conven- 
tion. 

Article Fifth — Authokity. The social faculties lead 
man to a life in organized society, and this is his normal 
condition. The only true laws of society are inherent in 
these faculties. The natural office of government is to 
discover, express, and execute these laws. Or, when this 
can not be at once done, it may devise temporary rules 
and expedients until the required natural law can be dis- 
covered. The laws must be demonstrated by science and 
must be referred to a vote of the people for their accept- 
ance or rejection. Our rights arise from each mental 
faculty, and as these faculties are the same in all persons, 
of either sex, and of all races, therefore all have the same 
classes of rights, and are adapted to the same great form 
of social life and government. 

Article Sixth — Industky. Society must secure 
attractive employment to all of its members. It must 
carefully guard against either waste or over-production 
in all the departments of mechanical, agricultural, or 
commercial business. The higher orders receive from 
those of lower rank exact reports of the various produc- 
tions, and of their present and prospective needs, and 
these are made the basis of state and national distribution. 



DEPAETMENTS. 261 



§tyxvtmmt$ at gotkty. 

Male officers in CAPITALS, females in small capitals, and assistants in 
italics. 

Centers-PRESIDEflT and PRESIDESS. MARSHAL. 

INTELLECTUAL DIVISION. 

Groupate of Art. DESIGNER, Graphics— designs, en- 
graving and sculpture. Costumist, Color-costume, painting and il- 
lumination. Furnisher, Order— furnishing, upholstering and surveys. 

Letters. RECORDER, Records— statistics, history and libra- 
ries. Curator, Publication— printing,museums and correspondence. 
Musician, Language— literature, music and editing. 

Science. SCIENTIST, Laws— mathematics, biology and phys- 
ics. Seeress, Esthetics— poetry, symbolism and adornment. Artisan, 
Skill— invention, building and modeling. 

Culture. RECEIVER, Amity— entertainment, fraternity and 
visiting. Cultist, Truth— education, reform and discoveries . Drama- 
tist, Expression— manners, morals and the drama. 

SOCIAL DIVISION. 

Domestic Groupate. PURVEYOR, Foods— gardens, cereals 
and dairy. Mistress, House— house-care, cooking and table-serving. 
Sanatist, Health— sanitation, laundry and ushering. 

Familism. INSTRUCTOR, Schools— study, obedience and 
guidance. Guardian. Amusements— plays, festivals and work. Ser- 
ver, Service— waiting, altruism and patriotism. 

Ularriage. RITEMAN, Devotion— rites, florists and pomol- 
ogy. Matron, Heredity— transmission, nursing and providence. Wait 
er, Luxuries— recreation, feasts and pleasures. 

Religion. PASTOR, Worship— ceremonies, unity and conven- 
tions. Minister, Love— discipline, interchanges and relief. Courier, 
Messages— postals, telegraph and messengers. 

INDUSTRIAL DIVISION. 

Rulership. RULER, Dignity— leaders, duties and trainers. 
Elector, Laudation -elections, awards and ranks. Ensign, Dis- 
plays—standards, exhibitions and processions. 

Labor. JUSTICE, Integrity— arbitration, censors and judg- 
ment. Organizer, Utility— machines, co-operation and grouping. 
Watchman, Environs— climate, herds and signals. 

Wealth. FOREMAN, Factories of instruments, textiles and 
wares. Treasurer, Economics— accounts, expenses and harvests. 
Keepers, Stores— storage, preservers and collectors. 

Commerce. ENGINEER, Locomotion— roads, transports and 
mines. Merchant, Distribution- exchanges, delivery and forward- 
ing. Tillman, Fertility— textile culture, fertilizers and forestry. 



262 THE BOOK OF LIFE. 

Society must secure the means of existence to those 
who are incapable of labor. 

Article Seventh — Conventions. The wants of the 
Bands are at all times represented in the corresponding 
departments of the Towns in which they are included. 
The same principle applies through all the orders up to 
the Nation. These wants are made known, and the 
required assistance or supervision is given, through any 
of the ordinary channels of communication. But to 
secure a more perfect unity of action, each County holds 
a yearly convention of five days from the fifth of April. Its 
delegates are the Pastor and Minister from each Town in 
the County. Each State holds a yearly convention of ten 
days, from the twentieth of April, composed of the Pastors 
and Ministers from each of its counties. The Nation 
holds a yearly convention of twelve days, from May 
twelfth, composed of the Pastors and Ministers from each 
state government. Each convention is presided over by 
the regular officers of the county, state or nation, as the 
case may be. These conventions receive reports from the 
component societies, and devise plans for their concerted 
action, their social welfare, and their material pros- 
perity. 

Article Eighth — Keligion. A true religion must 
secure the symmetrical action of all the faculties in each 
person. It requires a social structure in which all of 
these faculties are represented. It must group and 
employ the members of society according to their charac- 
ters, their tastes and their capacities. These groups 
respond and co-operate according to the laws of mental 
harmony. The good of each must be secured through 
the good of all. The laws of religion are within each 
person, they exist as an inherent part of the human con- 
stitution, and they are not imposed upon man by a 
superior being. They establish the unity of man with the 
spiritual life of the universe, their interpretation is only 
through the methods of science, and they must reach 
their final expression in the reign of universal truth, 
justice, and peace. And no doctrine or belief which is 



CONSTITUTION. 263 

not susceptible of scientific demonstration must ever be 
made a part of the laws or constitution of society. 

Article Ninth — Ownekship. Men can only acquire 
extensive wealth by combining their labor, and hence the 
rights of wealth are Collective as well as Personal. 
Ownership is based upon production and use. Common 
ownership extends to buildings, lands, highways, and all 
other objects of common or collective use. Thus property 
may belong to the band, the town, the county, the state 
or the nation, according to its location and use. Every 
person must be secured in the full results of his or her 
labor, whether manual or mental, or else to its exchange 
for that which has cost an equal amount of vital force. 
All money must be issued by the national government. 
It must consist of labor notes having for their unit one 
hour of labor. It must be equal in volume to the necessi- 
ties of exchange, and it must not be made itself an object 
of speculative interest or of traffic. The expenses of 
government must be met by taxes, equalized according to 
the actual wealth of the people. The salaries of the 
national and other officers must never exceed the average 
income of a citizen. In each Order, the Centers, Marshal, 
Foreman, Treasurer, Recorder, and Curator, constitute a 
Board of Trustees who have a general care of its 
property. 

Article Tenth— Obedience. The object of all penal 
measures should be to enforce the natural penalties 
against wrong doing, to restore the transgressor to a con- 
dition of normal action, and to protect society. In case 
of official misconduct, any officer may be tried before 
the Justice and Organizer of an adjacent society, and the 
evidence elicited be published. Before trial the charges 
must be made in writing and be properly attested. After 
the trial, the members under the jurisdiction of that offi- 
cer shall vote for or against his or her expulsion from 
office, and their decision shall be final in the case, because 
they had the original right of selection. 

Article Eleventh — Education. The integral cult- 
ure of man requires a system of schools which shall 



264 THE BOOK OF LIFE. 

secure a threefold result. They must impart knowledge 
by natural and attractive methods; there must be a daily 
culture of each group of mental faculties through appro- 
priate studies, plays and labors ; and they must give a 
physical training which shall tit the pupil to fill a pro- 
ductive place in the living work of society. Each school 
has twelve groups, like the plan of society itself, and 
these are all under the supervision of the Instructor and 
Guardian. The colleges and university should have the 
same plan as the common school, except in the greater 
elaboration of the studies; and in having a President and 
Presidess, with two teachers for each of its twelve depart- 
ments. 

Article Twelfth — Adoption. The adoption of this 
Constitution by the Nation requires a three-fourths vote 
of its legislatures. In a State it requires a three-fourths 
vote of the people. This vote in each case must be certi- 
fied by the Kecorder and the two Centers. The state 
vote also determines its acceptance by the counties and 
towns. Its adoption by the Bands is in the following 
words: "We accept the collective system of life of the 

Universal Republic, and, we organize the Band of 

this day of in the year ." 

Signed by the members and officers. 




TEMPLE. 




Through the portals of inspiration 
I the ancient seers beheld the Truth 
I robed in the rich and attractive drap- 
ery of symbolism. Long afterward the 
sun of reason shines on her divine 
form, revealing its exact lineaments, 
and the interior mechanism which 
moves and produces all the harmonies 
of a spiritual life. In the work of 
truth, we must use both science and 
inspiration. 
265 



266 THE BOOK OF LIFE. 

Until this is done, the great truths of religion can not 
become the actual guides of human conduct. That con- 
summation has been reached in our own day. 

The great doctrines or ideas of the Bible are these 
seven: 

1. Eating the forbidden fruit and man's expulsion from 
Eden. 

2. The setting apart of a "chosen people" the nation of 
Israel, with its twelve tribes. 

3. The promise of a Messiah, and His reign of universal 
peace and righteousness. 

4. The New Jerusalem as the capital of the Messianic 
Kingdom, and the throne with twenty -four rulers. 

5. The atonement, the new birth, and the justification 
of man. 

6. The nature of God as a person, and the incarnation. 

7. The resurrection and general judgment of mankind. 

Underlying these ideas is the belief that God could and 
did communicate with man in ancient times. I shall 
prove that each one of these truthfully represents a great 
and vitally important truth in the nature and the collect- 
ive life of man. I shall show that in the laws of his 
mental and physical constitution is the clear and solid 
scientific proof of each one of these inspired ideas. The 
Christian preachers have never professed to understand 
a single one of them. The Catholic, the Greek Church, 
and the Protestant writers and preachers, have united in 
affirming that " all of these doctrines are essential mys- 
teries;" that the human intellect does not and can not 
understand or unseal them. At the same time they have 
always taught that the salvation of the world depends 
upon these mysteries, and that we are bound to accept 
them as true. 

The writer of the Apocalypse saw, in a vision, a little 
book in which these doctrines were shown under seven 
seals : "And I saw in the right hand of Him that sat on 
the throne a book written within and on the back side, 
sealed with seven seals. And I saw a strong angel 



SEVEN SEALS. 



267 








to 



268 THE BOOK OF LIFE. 

proclaiming with a loud voice, Who is worthy to open the 
book, and to loose the seals thereof? And no man in 
heaven, nor in earth, neither under the earth, was able to 
open the book, neither to look thereon. And I wept 
much, because no man was found worthy to open and to 
read the book, neither to look thereon. And one of the 
elders saith unto me, Weep not: behold, the Lion of the 
tribe of Judah, the Root of David, hath prevailed to open 
the book, and to loose the seven seals thereof. 

"And I beheld, and, lo, in the midst of the throne and 
of the four beasts, and in the midst of the elders, stood a 
Lamb as it had been slain, having seven horns and seven 
eyes, which are the seven Spirits of God sent forth into 
all the earth. And He came and took the book out of the 
right hand of Him that sat upon the throne. And when 
He had taken the book, the living creatures and twenty- 
four elders fell down before the Lamb, having every 
one of them harps, and golden vials full of odours, which 
are the prayers of saints. And they sung a new song, 
saying, Thou art worthy to take the book, and to open 
the seals thereof: for Thou wast slain, and hast redeemed 
us to God by Thy blood out of every kindred, and tongue, 
and people, and nation; And hast made us unto our God 
kings and priests: and we shall reign on the earth." 

These seals are illustrated in the engraving. Five of 
these seals are double or cover two groups of faculties, 
while two of them are single, the fourth and the seventh. 

The great work of Human Eedemption has its source 
deep in the very nature of Yehovah. There we find its 
sustaining fountains of force. In doing each part of the 
work God has to exert a special part of His own faculties, 
because that part of the work has to reach and affect a 
special part of the spiritual life of man. 

Thus the events of history which occur under the sev- 
enth seal are brought about by the exertion of the 
Religious group of faculties in God's nature. So also He 
exerts His faculties of Rulership and Labor, in the work 
of judgment or the second seal. 

Some of the seals cover two groups of organs because 



NEW JERUSALEM. 



269 



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Ilivj^? I 

I RELIGION, I 



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HOME* 



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270 THE BOOK OF LIFE. 

that the changes produced by them both occur at the 
same time. The formation of Tribes in the Kingdom, 
and the Divine Marriage will both occur together, and 
they are therefore represented under one seal. 

The Seals cover not on]y the constructive work of the 
New Life, but also the preparatory work of destroying 
the evils of the world. The latter is attended by great 
commotions among men, and precedes the work of the 
new Creation. 

We shall here both prove and explain these doctrines, 
by the positive methods of science, and thus rend and 
remove this Veil of the Covering, once spread over all the 
nations. 

Seventh Seal. The sixth and Seventh seals will be 
explained first, because these two are the key to the rest. 

When the Seventh seal was opened it was proclaimed 
that the kingdoms of this world had become the kingdom 
of the Messiah. The New Jerusalem was its capital. 
The Old and the New Testament focalize all their proph- 
ecies and promises in one burning picture, the resplend- 
ent image of the New Jerusalem. 

The lower figure in our engraving shows the plan of 
the New Jerusalem, as described by the prophet Ezekiel, 
and as copied by John in the Apocalypse. 

The great city was laid out four square, with twelve 
departments, twelve gates, and twelve foundations, three 
on each side. Each of its twelve departments was made 
up of members from a special one of the tribes, and its 
gates were named accordingly. Every part of the plan is 
full of important meaning. 

The engraved head on the next page, Chart 40, must be 
laid down so that it will point north, because this polar- 
izes it with the earth. The face turns to the west because 
this is the course which the development of civilization 
has taken. 

The plan of the New Jerusalem is drawn on the head, 
so that the comparison may be direct and clear. It fol- 
lows exactly the description given in Ezekiel. 

The recent great discoveries of science, in regard to 



SEVENTH SEAL. 271 

these meanings, may be summed up in three propositions : 

First. The plan of the New Jerusalem is modeled 
after the plan of the Divine Mind. The arrangement, 
the number, and the character of all its parts, represent 
the attributes of Jehovah, and the relation of these 
attributes to each other. 

Second. As man is in the image of the Deity, the plan 
of the New Jerusalem represents all the faculties of 
man, and the arrangement of these faculties in the human 
brain. 

Third: The character of the twelve tribes of Israel, 
and the places occupied by each tribe in the plan of the 
City, correspond precisely with that of the twelve groups 
of faculties, and the location of these groups in the brain. 
As man is the archetype of society, therefore the ancient 
nation of Israel, with its twelve tribes, was a type of that 
final and perfect organization of human society, described 
in the eighth chapter. 

A simple comparison will bring into bold relief the 
proof of these propositions. 

The people of the twelve tribes differed widely from 
each other in character. Those of each tribe had a spe- 
cial one of the groups of faculties as dominant traits in 
their character. These differences are strongly pictured 
in the blessings pronounced by Jacob on his twelve sons, 
and they are confirmed by the whole subsequent history 
of the separate tribes, as given in the Bible and by both 
Jewish and Christian historians. 

The groups of Art, Home, and Commerce form the 
base line, on the south side. Simeon is placed in the 
group of Art, and the Simeonites became the scribes and 
musicians of Israel. They represented literature and 
music, the only branches of art which were developed 
among the Israeli ties. Zebulon was located in the place 
where the Home group is, and he is the only one to whom 
Jacob asigns a definite home in the promised Land. The 
name Zebulon means Dwelling, and like all Hebrew 
names, it indicated the character of the bearer. Simeon 
means hearing or perception, the group that ruled in his 



272 THE BOOK OF LIFE. 

tribe. Issachar is placed in the city in a position exactly 
corresponding with the group of Commerce in the brain. 
He is said to be a strong ass, crouching down between two 
burdens. This animal was the beast of commerce in 
Palestine. The name Issachar means hire, or one who is 
hired. 

Gn the east side of the city are the tribes of Joseph, 
Dan, and Benjamin. Joseph is exactly where the group 
of Bulership is located, and he was made a ruler over all 
his brethren. The half tribe of his son Ephriam stood 
at the head of the house of Israel when the ten tribes 
separated from Judah. They "pushed with the horns of 
the unicorn." Dan is in the group of Labor, in which Jus- 
tice is the leading masculine faculty. Dan means a 
judge, and it is said that Dan shall judge his people. 
Labor shall judge the world; it is a serpent by the path, 
it secretly strikes at the rulers, and they will fall backward 
out of power. Then shall follow the salvation of Yeho- 
vah, says the patriarch. Benjamin is placed where the 
group of Wealth is, in which are the defensive and acquir- 
ing faculties, and of Benjamin it is said that he shall 
raven as a wolf; in the morning he shall devour the prey 
and at night he shall divide the spoil. They were the 
most warlike of all the tribes. 

The west side of the city contains Gad, Asher, and 
Naphtali. Gad is in the group of Letters or philosophy, 
of central truths, and he is said to be seated in a portion 
with the lawgivers. His group is the middle one of Intel- 
lect, the faculties which deal with laws. Asher is in the 
group of Science, and the Asherites, mixing with the 
Phenicians, became the most scientific of all the tribes. 
From them came the builders of Solomon's Temple. 
Asher shall have shoes of iron and brass, he shall dip his 
foot in oil, and as his days are, so shall his strength be. 
This prophecy has a most striking fulfillment in the 
modern triumphs of science. Its iron railways and brass- 
fitted machines of locomotion, are, the shoes used in its 
swift lines of travel, and these must be constantly dipped 
in oil. Through these he brings royal dainties from 



TWELVE TRIBES. 273 

foreign lands and makes them common in every household. 
Naphtali is in the group of Culture, and his goodly 
words and bland manners come from the faculties of this 
group. He is swift of foot, a hind let loose, and the 
group of Culture occupies the exact line of movement in 
walking and running, as explained by the law of polation. 

The tribes of Judah, Levi, and Eeuben are on the north 
side. Levi occupies the Religious group and the Levites 
had the priesthood, the religious care of Israel. His 
Urim and Thummim, his Lights and Perfections, were 
with the holy one. The twelve stones of the Breastplate 
represented, in their number, character, and arrangement, 
all the attributes of the human and the divine mind, the 
sum of all light and beauty. When these attributes are 
all balanced and complete, like their symbol in the breast- 
plate, then the spiritual light and perfection of the mind 
is perfect. In order to leave a place for the temple in the 
center of the city, the two groups of Marriage and Famil- 
ism had to be turned upward, on each side of Religion, 
with which they are still in line. Eeuben's place is then 
in the group of Familism. Being the first born, he 
represented the family by the law of inheritance. "Let 
not his men be few." The name Beuben means, see a son. 
Judah is in the group of Marriage, and the Lion of the 
tribe of Judah is to claim the redeemed Israel as his 
Bride. The number of Judah's name is 5x6, and it there- 
fore means Law and Material perfection united in mar- 
riage. Again and again the prophets call the restoration 
of the nation, the union of the house of Judah with the 
house of Israel, a marriage. " Thy land shall be married." 
In the New Life of the Kingdom, as shown in this Book, 
Marriage, or the pairing of the two sexes :n all offices and 
employments, is made the high material pivot of the 
entire social structure. 

Here, then, we have the most marvelous fact that two 
objects, the Nation of Israel and the Human Brain, each 
made up of twelve widely differing parts, yet correspond 
to each other exactly in the whole character, the arrange- 
ment, and the number of these parts. This could not be 

18 



274 THE BOOK OF LIFE. 

the result of either accident or of coincidence. For let it 
be announced that in a certain place, unnamed, there are 
twelve things, having some certain arrangement, unde- 
scribed, and let the whole world, 1,200 millions of people, 
set themselves to guessing what the twelve things are, 
and how they were placed. The well known doctrine of 
mathematical chances proves that they might all guess 
for a hundred years without solving the problem. Let us 
put it in figures. They would need to guess 20,000,000,- 
000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,- 
000,000,000 times. We have then, the absolute proof of 
mathematics, that the parts and plan of the New Jerusa- 
lem, and the mental faculties of man as located in his 
brain and body, have the most fixed relations and adapta- 
tions to each other. They were both formed from one 
eternal model. 

But the proof does not end here. If we turn to the 
Measures of Man, as described in the fourth chapter, we 
shall see that a scale of twelve angles, arranged precisely 
in the order of the twelve squares of the New Jerusalem, 
is the only scale that will measure the human head. A 
scale of twelve measures the entire human form, and the 
angel said that "the measure of the City is the measure 
of a man. " 

A perfect structure of society includes twelve groups of 
persons, each having one of the groups of mental organs 
as leading or dominant in its character. But the 
ancient nation of Israel presented just the same features. 
The twelve tribes were twelve different kinds of people, 
each marked by a dominant group of organs, and all 
united under one government. 

Israel was therefore a true type of the final organiza- 
tion of human society. For this reason they were the 
Chosen People. But they had not discovered the laws of 
social harmony, and they never carried these laws into 
practical life. And because they were, such a type, their 
record stands as the central fact in the world's history. 

There is only one possible explanation of the facts in 
this case. Yehovah knew how the twelve groups of f acul- 



TRIBES IN THE CITY. 275 

ties are located in the human brain, for man is in his 
image. He selected Jacob, controlled the forming 
character of his twelve sons, so that each one had a differ- 
ent set of faculties dominant, and would transmit these 
characteristics to his descendants. 

Yehovah also directed that the camp of the Israelites in 
the wilderness; the twelve stones in the High Priest's 
breastplate; and the twelve oxen under the brazen sea in 
Solomon's temple, should be arranged like the groups in 
the brain, and like the parts of the city. Teaching the 
same thing through many symbols during their national 
history, he at length gave to Ezekiel and to John the 
visions of the New Jerusalem, as a sublime type of the 
everlasting kingdom to be established, and as the actual 
plan and model to be copied in building all the cities of 
the new and redeemed earth. The city was both a symbol 
and a reality. 

Jehovah knew that of the twelve groups of the brain, 
five point downward, and seven point upward. They are 
not divided equally. That he knew this, is proved by 
this fact: In ancient Palestine, the twelve tribes were 
scattered about in irregular patches. But in the vision of 
Ezekiel, he saw them arranged in regular bands across 
Palestine, as shown in the map at the beginning of the 
twelfth chapter. A square and band called the Oblation, 
was set apart for the city, the priests, and the prince. 
Then above this were placed seven tribes and below it 
were placed five, which represented the five lower groups 
of the brain in the plan- of the city; that is, the tribes of 
Benjamin, Simeon, Issachar, Zebulon and Gad. The 
scientists who discovered and classified the organs of the 
brain had not the remotest idea that they were mapping 
out something which was in any way represented in the 
Bible. This is positively proved by the way in which their 
discoveries were made and published. Dr. Joseph Fran- 
cis Gall began his discoveries by observing that his fellow- 
students, who were distinguished by verbal memory, had 
full and wide-set eyes. He proceeded step by step to 
note and compare the leading traits of character in his 



276 THE BOOK OF LIFE. 

associates, or others, with their brain development, and 
thus located organs here and there over the human head. 
Gall's Works were published at Paris, in six volumes, and 
he died in 1828. Twelve years later, in 1841, Dr. Joseph 
Khodes Buchanan corrected the errors in Gall's locations, 
and in 1854 published the full results in his " System of 
Anthropology. " In none of these works or maps is there 
any trace or resemblance to any Bible symbols. Seven- 
teen years later, the Author of this Book discovered that 
the organs were in twelve groups, a thing which Gall and 
Buchanan did not imagine. They had discovered the one 
mental law of Location, and part of another, that of 
Impressions. The Author discovered the remaining ten 
great laws, and published these from 1859 to 1866, 
Common Era. But the Author's maps had been pub- 
lished nineteen years before he saw that the twelve groups 
had the same character and arrangement as the parts of 
the New Jerusalem. As early as 1868, the Author had 
discovered that the scale of twelve angles measured the 
human head, and that this was the mathematical outlay 
of the New Jerusalem. 

All these facts prove that there was no intention on the 
part of these scientists to plan out something which should 
fit and explain the Bible. Any mistake in locating the 
groups would have spoiled the whole arrangement and 
resemblance. And if the Author had not discovered the 
true structure of a perfect Society, based upon the wants 
and faculties of man, then there would have been no prac- 
tical value in the resemblance. The traits of character 
which marked each tribe of Israel were well known to 
Bible students. But none of these students suspected 
that if we put all these traits together they will exactly 
cover the twelve groups of faculties which make up the 
human mind. In only two places of the Bible do we find 
the order of placing the tribes described; these are the 
second chapter of Numbers, and the forty-eighth of Eze- 
kiel. The first was the camp of the Israelites in the wilder- 
ness, and the second was the New Jerusalem. The camp 
was merely temporary; the divine city was promised to 



MODEL CITY. 277 

be of eternal duration. If there is any difference in the 
arrangement, we must therefore give the preference to that 
of the city. Not a single tribe in the city occupied the 
same place as that tribe did in the camp. The latter typi- 
fied the disorder which prevailed among the tribes after 
they settled in Canaan. The two arrangements would 
have been alike in both cases, if they had been copied from 
the signs of the zodiac, as some foolish people have imag- 
ined. Moses and Ezekiel were representing living groups 
of men, and the living plan of a divine city, in which each 
of its twelve departments should provide for some want 
and aspiration of man. This work was directly and vitally 
human in its objects and aims. The symbols which they 
used had mathematical exactness of shape, of color, and 
of arrangement. And these symbols fit without a break 
into what science has discovered through independent 
methods in the constitution of man. We know very well 
that these laws in the nature of man were not understood 
by the ancient prophets of Israel. But Yehovah possessed 
this knowledge, and He inspired Ezekiel to write the plan 
of the City. The proof of inspiration for this part of the 
Bible is therefore as positive as any other demonstration 
in science. 

A Noble Plan. The New Jerusalem is planned after 
the noblest model that the human mind can conceive. 
For man is an image of the Divine Being, and every one 
of his faculties and the proportion and relations of these 
are faithful copies of the divine original. Salema is the 
chosen name to be used henceforth for the New Jerusa- 
lem. In Hebrew, the word Salema means " Peace. " In 
the new language it means that which is constructed as a 
lesser copy from the divine model. The relations of all 
its parts are such that actual currents of spiritual life 
circulate regularly through Salema, just as they do 
through the organism of a human being. 

Model City. The plan of the New Jerusalem or 
Salema, as it is drawn on the head in this chapter, is to 
be taken as the model for all cities and towns. It com- 
bines in the highest degree the beauty of straight and 



278 THE BOOK OF LIFE. 

curved lines with a perfect symmetry of its balancing 
parts. The larger streets divide the twelve tribes and are 
indicated by the dark lines. The great Temple in the 
center is occupied by the pivotal Band of the Unation. 
Around this, on the four sides, are grouped the twelve 
Bands, each having its buildings, as marked by the letter 
T. There is a grand entrance or arched gateway for each 
of the tribes; these are the main passage ways into the 
city. There should be a natural limit to the size of a city, 
just as there is to the size of a man, and for the same 
reason, that is for the convenience of working. An 
ordinary city should not exceed twelve thousand people. 
And the capital city of the world need not contain more 
than 144,000 as its fixed population. 

The Messianic Kingdom is both material and spiritual, 
both external and internal. Every one of its departments 
has its direct source and counterpart in some department 
of man's spiritual nature. Thus the department of 
Science has its source in the Reasoning faculties; that of 
Religion has its counterpart in the group of religious 
organs, and so of every part of the social structure, its 
foundation is in the spiritual nature of man. This was 
never before true of any system of government or 
national life. It is moved by the mightiest impulses of 
spiritual life, and these alone lift it into majestic power and 
will maintain its triumphant course through coming 
ages. 

This is the first form of civil society which has ever 
recognized reform and growth as normal and proper to 
society. Ample provision is made for these through its 
groupate of Culture. It will never need to be changed 
for another form of society. For its constitution is in 
complete harmony with that of man, and it will permit of 
his unlimited advancement through all ages of time. 

In ancient Israel, every tribe was ruled by a prince or 
chief, and these were all subject to the King or judge. 
In our new Israel, every tribe or group is ruled by a male 
and a female chief, and in Salema these are subject to the 
Prince and Princess, twenty-six rulers in all. This is the 



PALESTINE. 



279 




BIRD'S EYE VIEW IN PALESTINE, LOOKING EAST, 1884. 



280 THE BOOK OF LIFE. 

number of the sacred Dame, Yehovah, and Ezekiel 
declares that this name is embodied in the very plan of 
the city, and the Apocalypse declares the same thing. 

Gathering the Tribes. The work of organizing 
and locating the Bands of Messians, is the true work of 
gathering and sealing the twelve tribes of Israel, as 
promised in the Old Testament and as marked in the 
Apocalypse under the Sixth Sea]. All nations, whether 
lineal descendants of Jacob or not, are to be thus sealed 
and gathered. They can not have the name of Yehovah 
in their foreheads or in their hearts, unless they are 
grouped in tribes, for the meaning of the tribes is in the 
number of his name. "The name in the forehead" 
means in the understanding, which is located there, the 
seat of the Intellect. 

Each band in society is like the ancient nation of Israel 
in miniature, arid each state and nation presents the same 
features on a larger scale. The group of Religion is 
formed of members with dominant religious faculties; 
they are like the ancient Levites. Those with leading 
ambitious faculties are Josephites and go into the group 
of Rulership. And so of all the groups in society. By 
knowing what traits of character predominate in a person, 
we can tell at once to what groupate or tribe that person 
belongs. 

When this work of grouping is established throughout 
the world, then all the lost tribes of Israel will be 
gathered and each person will be placed in his own tribe. 
We do not need to trace out his lineage, a thing which 
would be impossible now, for the genealogies are long 
since lost. We are guided by definite scientific knowl- 
edge, and require no miracle to direct us in the work of 
selection. 

The tribe of Judah, mixed with that of Benjamin and 
part of Levi, are with us to-day as a distinct and easily 
recognized people, the modern Jews. The other ten 
tribes never returned after the Captivity, 721 B. C. 
They lost their distinctive name, but their descendants 
must still exist as a numerous people among the nations 



SEALING TRIBES. 281 

of the earth. There is a fairly proved chain of historical 
evidence which shows that the modern Anglo-Saxons are 
these ten tribes. But it is not necessary to prove this in 
order to fulfil the prophecies. We must not only be able 
to recognize the ten tribes as a whole but also exactly 
what tribe each person belongs to, in order to restore 
them to their true places. The work of identification 
would be useless without this definite knowledge. 

The prophets declare that the Messianic Kingdom shall 
extend over the whole earth, and include all nations, with 
Palestine as their center. The great mass of the Jews 
will return to the land of their fathers. But many will 
remain in the countries where they are now, yet the 
societies in which they live will be bands of Israel, with 
all the twelve tribes represented. The prophets say that 
many other people will be among the Israelites when they 
return, and that these shall have their inheritance with 
whatever tribe they may cast their lot. 

Obeying the supreme law of Yehovah, the stick of 
Joseph is here joined with that of Judah, the long rent 
houses of Judah and Israel are united forever, and in 
them all the nations shall be blessed. 

On the site of the ancient capital of Palestine a new 
City shall lift its magnificent domes toward heaven. The 
geographical center of the earth shall become the center 
of unity and power for all nations. And the ransomed of 
Yehovah shall return, and come to Zion with songs and 
^erlasting joy upon their heads. The law of Yehovah 
shall go forth from Zion and the word of Yehovah from 
Jerusalem. For in the very plan of the New Jerusalem 
are embodied and illustrated the great laws of personal 
and national righteousness. The arrangement of its 
parts shows the balances and responses of the different 
parts and interests of society. Measuring in either direc- 
tion across the city we will find parts which balance and 
respond to each other according to the laws of social pola- 
tion. The Archetype of Society will illustrate these vital 
responses. 

In other chapters we have seen that the laws of music 



282 THE BOOK OF LIFE. 

are embodied in the physical structure of man and in the 
constitution of his mind. The parts of the City embody 
these same divine laws, so that here alone can be filled 
out the rhythm of a perfect spiritual life. The very walls 
and foundations of the city vibrate in responsive union 
with a high spiritual symphony; its very gates are hymns 
of exalted praise. 

The twelve Tribes of Israel were placed in the city in 
such a way that they could carry on all the composite 
duties of society in a perfect manner. 

Such is the framework and form of society through 
which alone the new and perfect life of the redeemed 
earth can be expressed. And by the rigid, mathematic 
tests of science * we have proved that this is identically 
what is represented by the great Bible promises of a 
Messianic Kingdom, and typified by the ancient nation of 
Israel. 

It was to the founder of such a kingdom that every 
prophecy of a coming Messiah referred, in language not 
to be mistaken. That kingdom is both material and 
spiritual. Its duration is eternal, for it is based upon 
eternal laws. Its twelve foundations are these: Art, Let- 
ters, Science, Culture, the Home, the Family, Marriage, 
Religion, Rulership, Labor, Wealth, and Commerce. The 
laws governing these include the whole of a perfect life, 
for both persons and nations. And these laws are writ- 
ten in the constitution of man, in his inward nature, 
where Jeremiah says that the New Covenant should be 
found written. It should not be merely upon tables of 
stone, like the Mosaic law. All other systems of govern- 
ment have been the contrivances of man, but this "is cut 
out of the mountain without men's hands." Although 
God had told man so emphatically where the New Cov- 
enant would be found, yet no one seemed to believe what 
He said, and no one searched in the constitution of man 
to find it, until twenty years ago, when the successful 
explorations described in this book were commenced. 

The Hebrew prophets speak of the government in the 
Messianic age as a Kingdom. But it is not a kingdom 




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284 THE BOOK OF LIFE. 

in the old sense of the term. It is not maintained by arbi- 
trary decrees. It is a perfect Republic, for all of its rulers 
must be elected by a free choice of its members, and it 
recognizes no organic laws except those written in the 
very nature of man, and fully demonstrated by the fixed 
methods of science. With this understanding, we may 
still speak of it as a Kingdom, but the proper title of its 
two chief rulers is in English, the Prince and Princess, 
and its formal title is " The Universal Republic." 

The Throne. Both Ezekiel and John saw the vision 
of a great Throne. In our engraving of this throne of 
Israel, the central sun shows the two central rulers. The 
emerald bow represents Love and Wisdom, the uniting 
forces of society. Around this are the twenty-four rulers, 
two for each group or tribe. The Author painted these 
diagrams to represent the brain and the rulers of society, 
two years before he saw that they correspond, even to the 
very colors, to the description of the throne in the Bible. 

The four living creatures appear everywhere on the 
ancient monuments of Assyria and Babylonia as religious 
types. They were very good symbols of the four great 
lines of structure and movement, the major and minor 
axes within the brain of man. These inner springs of 
life have been the dynamic causes that produced all the 
wide extended fields of human history. They are shown 
in the engraving of the Cross of Life. 

The front line, from M to M, includes the peculiar 
characteristics of man. These faculties measure, and the 
word "man " means one who measures. The upward line 
of aspiration was typified by the eagle. The Ambitious 
and Defensive faculties unite on the backward line, and 
these give the traits which were supposed to be dominant 
in the character of the lion. The Sensitive, perceptive 
and impulsive groups center on the downward line, and 
their traits belong to the character of the ox. 

Each creature had six wings, and each of these four 
regions contains six leading faculties, and these appear 
to spread out like wings, if we look at the drawings which 
show the plan of the brain. They were full of eyes, and 



EZEKIEI/S WHEELS. 285 

" Now as I, Ezekiel, beheld the living creatures, behold one wheel 
upon the earth by the living creatures, with his four faces. The 
appearance of the wheels and their work was like unto the color of 
a beryl; and they four had one likeness; and their appearance and 
their work was as a wheel in the middle of a wheel. When they 
went, they went upon their four sides, and they turned not when 
they went. 

"As for their rings they were so high that they were dreadful; and 
their rings were full of eyes round about them four, and when the 
living creatures went, the wheels went by them; and when the living 
creatures were lifted up from the earth, the wheels were lifted up. 

"And above the firmament that was over their heads was the like- 
ness of a throne, as the appearance of a sapphire stone: and upon the 
likeness of the throne was the likeness as the appearance of a man 
above upon it. And I saw as the color of amber, as the appearance 
of fire round about within it, from the appearance of his loins even 
upward, I saw as it were appearance of fire, and it had brightness 
round about. As the appearance of the bow that is in the cloud in 
the day of rain, so was the appearance of the brightness round about. 
This was the appearance of the likeness of the glory of the Lord." — 
Ezekiel, 1st chapter: 572 B. C. 

The description given by John in the fourth chapter of the Apoc- 
alypse evidently applies to the same throne that Ezekiel saw. He 
says: "After these things I saw, and behold a door was opened in 
heaven, and the first voice which I heard, as of a trumpet speaking 
with me, one saying, Come up hither and I will show thee things 
which must come to pass hereafter. Straightway I was in the spirit; 
and behold there was a Throne set in heaven, and one sitting upon the 
throne; and ne that sat was to look upon like a chalcedony and car- 
nelian stone. And there was a rainbow round about the throne, like 
an emerald to look upon. And round about the throne were twenty- 
four thrones; and upon the thrones, twenty-four rulers sitting, 
arrayed in white garments, and on their heads cro wns of gold. And 
out of the throne proceed lightnings and voices and thunders. And 
seven lamps of fire burning before the throne, which are the seven 
spirits of God. And before the throne it seemed like a glassy sea of 
crystal. And in the midst and round about the throne, four living 
creatures, full of eyes before and behind. The first creature was like 
a lion, and the second creature like a calf, and the third creature had 
a face as of a man, and the fourth creature was like a flying eagle. 
And the four living creatures, having each of them six wings, are 
full of eyes round about and within; and they have no rest day nor 
night, saying, Holy, holy, holy, is the Lord God, the Almighty, which 
was and which is, and which is to come." — Apoc. 4th. 



286 THE BOOK OF LIFE. 

the microscope shows these in the multitude of nerve 
cells, each an eye of the soul, in form and in use. We 
shall see that a nerve cell looks like an eye, if we turn 
back to the second chapter where these cells are figured. 

The Throne was a representation of the divine govern- 
ment in Heaven, and of its copy to be established here 
on the earth. The plan of it is used as a model for the 
rostrums in all the temples of Messianism. The floor 
work of each rostrum is laid out as figured in the lower 
part of our engraving of the New Jerusalem drawn on 
the human head. The names and initials of the twenty- 
four rulers are given there in their proper places. 

Ezekiel saw that the throne was supported by wheels. 
Underneath the throne, for many years I placed circular 
diagrams, with segments, to represent the universal 
synthesis of all the properties, attributes and objects that 
have an existence. These were placed beneath the throne 
because its life rests upon universal laws and forces. 
These were the " wheels within wheels " of the ancient 
vision. 

Daniel's Vision. I beheld till the thrones were cast 
down, and the ancient of days did sit, whose garments 
were white as snow, and the hair of his head like the pure 
wool; his throne was like the fiery flame, and his wheels 
as burning fire. A fiery stream issued and came forth 
before him; thousand thousands ministered unto him, 
and ten thousand times ten thousand stood before him; 
the judgment was set and the books were opened. 

I beheld then because of the voice of the great words 
which the horn spake; I beheld even till the beast was 
slain, and his body destroyed and given to the burning 
flame. 

As concerning the rest of the beasts, they had their 
dominion taken away; yet their lives were prolonged for 
a season and a time. 

I saw in the night visions, and, behold, one like the 
Son of Man came with the clouds of heaven, and came 
to the ancient of days, and they brought him near before 
him. And there was given him dominion, and glory, 



FOUE TYPES. 



287 






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288 THE BOOK OF LIFE. 

and a kingdom, that all people, nations, and languages 
should serve him; his dominion is an everlasting domin- 
ion, which shall not pass away, and his kingdom that 
which shall not be destroyed. " 

Second Seal. When this was opened, one came 
forth on a red horse. The color of this determines that 
its place was in the group of Labor, just as the white 
horse and word Logos of the first seal placed that in the 
group of Science. 

The second seal represents Labor, or the tribe of Dan, 
coming to execute judgement. "Dan is a serpent by the 
path," and in Europe and America Labor was forced to 
organize in secret. It bites the horses heels, and the 
rulers fall backward, fall out of power and place. And 
then shall come salvation, said the Patriarch of Israel. 
For then organized Iudustry shall supplant civilized 
competition, Labor shall then no more be cursed. No 
longer a serpent, it walks erect in wisdom. 

In vain may the rulers of - earth seek to avert the blow, 
and to perpetuate their power. A greater power than 
theirs has opened the seal. Justice has long slumbered, 
but the hand that wields the sword is swift, mighty, and 
ubiquitous. 

Third Seal. This was represented by a rider on a 
black horse, with a pair of balances in his hand. It 
belongs to the group of Commerce and symbolizes the 
first form of the Atonement. This will lead us to con- 
sider and correct a great mistake which has been made in 
regard to nature of sacrifices, and their use among the 
ancients. 

Nature of Sacrifices. The Sacrifice was a feast 
offered by man to Yehovah. It was a feast which 
expressed either reconciliation, or good will, or gratitude. 
The entire Mosaic laws on this subject, the history of 
ancient Israel, as well as that of all nations, prove con- 
clusively that this was the character and the import of 
all the sacrifices. This will appear very clear if we 
briefly consider the actual facts of the case. 

First then, we must note that every object offered in 



SACEIFICES. 289 

sacrifice consisted of some kind of food. It must be in a 
condition to be eaten before it could be accepted as a 
sacrifice. If of flesh, it must be cooked; if of fruit, it 
must be ripe. 

Among all eastern nations, the act of eating with 
a person who has been offended, is regarded as an 
indication and a symbol of reconciliation. If a man had 
offended the Deity, then he would offer him gifts of the 
best fruits and flesh, just as he would to an earthly prince 
or a friend. If the man's offence had been great, he would 
not partake of the feast himself, but would stand meekly 
by and witness the " sweet smelling savor'' ascend to 
Yehovah. 

Hebraists inform us that the word olah, by which the 
burnt offering was commonly called, signifies that which 
ascends; the flesh is spoken of not as destroyed by burn- 
ing, but rather as sent up in the fire like incense to Yeho- 
vah. The phrase "sweet smelling savor "is used so 
often, even in regard to the greatest of the sin-offerings 
that there can be no possibility of mistaking that it was 
as food, as something to gratify the appetite, and to sym- 
bolize that life which we derive from food, it was for this 
that Yehovah accepted the sacrifice. It was a most 
appropriate and a most striking symbol that man's life, 
separated by sin from that of God, was, through return- 
ing obedience, again united to its divine fountain. A 
token that man and God were again partaking of a com- 
mon life. In most of the sacrifices, the priest, acting as 
the representative of the people, partook of the sacrifice, 
ate a part of it. And in the greatest of all the sacrifices, 
that of the Paschal Lamb or Passover, (see Exodus 12: 
27) the people ate the whole of it; not a morsel must be 
left. 

The organ of Appetite is polar to that of Keligion. and 
this law of responses was the natural cause that led to 
the institution of sacrifices. Man brought his gifts to the 
altar with a joyous and an upreaching heart. In these 
symbols he saw the tokens of life, of spiritual strength, 
and the perpetual renewal of divine favor. 

19 



290 



THE BOOK OF LIFE. 



We must next observe that the element of Pain, the 
shedding of blood and killing the animal, was never in 
any case, a part of the sacrifice, nor is it mentioned as 
such. There were directions about the way the animal 
should be killed, just as the Jews were then, and are at 
the present time, careful about how animals are to be 
killed for common food. And because the blood contains 
all the elements of life, all the materials out of which the 
living structures of the body are formed, therefore the 
blood was very properly used as a symbol. While it was 
yet warm and living, it was sprinkled upon the altar or 
upon the people, as a token of the interchange of life 
between man and Yehovah. If the blood became cold 
or coagulated, and thus showed any indication of death, 
then it could not be used. So careful was the Law to 
exclude the idea of death, of pain, or of punishment, 
from the sacrifice. These formed no part of its meaning. 

This is proved by the very words which are applied in 
naming the sacrifices in the Bible. The word Zebach 
means to offer, to slay ; Minchaah means a tribute, a 
gift; Olah means that which ascends ; Kataah means a 
sin, a sin offering. None of these words mean killing, or 
the infliction of pain, or penalty, or vengeance. The 
Hebrew language could easily have furnished such words 
if they had expressed the true character of any sacrifice. 
The word Katal meant to kill, to murder, to massacre, 
and was in common use among the Israelites. But when 
speaking of sacrifices they carefully avoided the use of 
such words. 

The Christian theologians have taught that the sin 
offerings were penalties inflicted ; that the element of 
pain or suffering in them was what made them meri- 
torious; and that all these culminated in the suffering and 
death of Jesus. But all their teachings on this subject were 
a tissue of ignorant or wicked falsehoods. They were com- 
pletely and exactly opposite to the truth. The sacrifices 
represented Life and not Death; they symbolized the 
unity of man's life with that of Yehovah, and not ven- 
geance or punishment. The English word Sacrifice, 



THE ATONEMENT. 291 

though made long after the Bible was written, yet bears 
trace of the true meaning. It literally signifies " to make 
sacred," but we do not make any object sacred by securing 
its destruction, instead of its preservation. 

There have been nations so degraded as to eat human 
flesh as food. So, too, there have been those who offered 
human sacrifices. But among the Israelites, this was 
forbidden under the most awful penalties and curses of 
Yehovah. See Leviticus 18th 21— and 20th. 1, 2, 3, 4, 5. 
And surely if this were so to God in the form of a sym- 
bol, it could not be less shocking as a reality. Neither 
Jesus nor any other man could be offered as a sacrifice 
under the laws of God as given in the Bible. A law can 
not be satisfied by doing what the law positively forbids. 
The law against theft can not be satisfied by our stealing; 
the law against profane words can not be satisfied by 
hiring some man to swear as hard as he can. If Yehovah 
had intended that the Messiah should be offered as a . 
sacrifice, then he would have declared so through the 
prophets. But in four hundred verses which speak of 
the Messiah and his kingdom there is not a single word, 
not a single hint or indication that he was to be made a 
sacrifice, to atone for the sins of anybody. So many 
verses were surely sufficient to announce the main object 
of the Messiah's advent. If the Christians were right, 
then God was mistaken. In the name of truth itself, we 
reject their violent perversions of the plain words and 
direct teachings of inspiration. 

Justice demands that those who have sinned shall be 
punished. But says Dr. Hodge, an eminent theologian, 
" Unless the Redeemer was a sacrifice on whom our sins 
were laid, who bore the penalty we had incurred, it is no 
atonement. He suffered the penalty of the law in our 
stead." " The punishment of all our guilt was absolutely 
and actually borne by Christ," says another equally dis- 
tinguished Christian preacher. To this it must be 
answered that, The satisfaction by Substitution is impos- 
sible. If the law had said that either we or a substitute 
should die, this might be, but it said no such thing. The 



292 THE BOOK OF LIFE. ' 

law is before us, and we see with our own eyes that it 
contains no such clause. If I cut off my finger, then it 
will be my finger that will perish, it will not be the 
finger of my neighbor. It is true that indirectly my 
neighbor may suffer, just as other parts of my own body 
might suffer, from the loss of the finger. 

The sacrifice represented a present fact, then and there 
accomplished. The reconciliation must take place before 
the sin offering could be made. It was not a prophecy of 
something in the future, it symbolized a fact already 
past. It was not a prophecy except in this sense; that in 
the Kingdom, man will yield a constant obedience and 
will enjoy an equally constant and conscious union with 
the divine life. 

The Apocalypse speaks of those "whose robes were 
made white in the blood of the Lamb." We must remem- 
ber that this lamb, slain from the foundation of the 
world, can not be the individual man Jesus. For he was 
slain but once. But it does mean the lamb in man, or 
the spiritual side of his nature, which has always been 
persecuted, trampled down, and slain, by his lower 
nature, from the time of Abel down. Just as in Isaiah 
the lamb and the wolf were to dwell in harmony; but this 
does not mean the lamb in the one man Jesus, it means 
the lamb and the wolf in every individual member of the 
Messianic kingdom. In this sense, the passage is broad 
as the redeemed race of man. And it is then more than 
a mere figure of speech, it has more than a spiritualized 
meaning. For the lower faculties when they rule are 
nourished by blood which is actually feverish and turbu- 
lent. When the higher faculties, the spiritual side, rule 
in the character, the blood that circulates in them is clear 
and pure, just as the radiated light from these faculties is 
white in color. The true doctrine thus comes directly 
home to the personal life aud conduct of every man. It 
is in each of us that the blood of the lamb must purify 
the temple of life. The Messiah was a pre-eminent type 
of the Lamb, and the great leader of men in the work of 
overcoming the lower powers. 



ATONEMENT. 293 

The Christian theory of the Atonement was based upon 
a total misconception of the nature of the divine laws and 
sacrifices. It contradicted alike the certain truths of 
history and of science. 

The real truth of the Atonement is twelve hundred mill- 
ion times greater than was their misconception. For the 
law of the atonement is universal, uniting all men in a 
common spiritual life. It has been proved in the fifth 
chapter of this book that the currents of spiritual life flow 
outward from every person and reach and affect other 
persons. In the selfish antagonism of civilized society 
these currents are the source of discord. But in the true 
life they are the source of the most intense and exalted 
pleasures. It is through these same currents that our 
lives are united with those of spiritual beings in higher 
realms of existence. It is impossible for us to escape 
from this law. Each of us gives and receives from the 
spiritual life of our associates. We live by perpetual 
interchange. 

In this way the strong must help the weak, the virtuous 
must give moral life and power to the erring, and each 
man make atonement for his fellows. The good of one is 
through that of others, to give is to live. 

To confine the atonement to one man and to one event, 
as the Christians have done, is to make the doctrine only 
a monstrous falsehood, thoroughly selfish in the motive 
it presents, and utterly opposed to all the laws of justice, 
of vital sympathy, and of causation. 

Now science has very important things to say on this 
subject — things which make clear the dark mystery of 
ages. All life is manifested through the adjustment of 
internal to external relations. Suppose that an injury is 
done to the body. You cut your flesh accidentally. Now 
watch what occurs. The cutting gave you pain, and this 
warns you to desist. But the nerves have done some- 
thing besides conveying the painful sensation. They 
have excited the nutrient arteries, and these carry the 
blood, freighted with the materials of growth and life. 
The arteries at once deposit a fresh and extra quantity of 



294 THE BOOK OF LIFE. 

blood in the wounded part. Following its natural law of 
vital action, a part of this blood covers the wound with a 
fibrous clot, and this prevents its injurious exposure to 
the oxygen of the air. The vital forces at once set to 
work, and, taking another part of the blood, they proceed 
to form new tissues in place of those which were injured, 
and the wound is gradually healed. The forces of heal- 
ing are within, but we may supply external conditions 
which favor this interior process. We may rest the 
injured part while it is healing, we may give it an even 
temperature, we may give it the protection of an extra 
covering. 

In every kind of disease a similar law of vital action is 
at work to secure the patient's recovery. All that the 
physician can do is to supply the best conditions for the 
vital forces to use. His medicines, his nursing, his sani- 
tary measures, all these are but conditions, they are like 
bricks and mortar for the hand of the mason, they are 
necessary, but they are hot the actual workers. The 
organic cells, each of them possessed of vital power — 
these are the myriad workers in all the steps of healing. 

A precisely similar law of healing governs the spirit or 
soul. Though the human spirit is not made of matter, 
yet it is composed of a real substance, and governed by 
real laws. It can act and be acted upon. The atonement 
expresses the law of healing for the spirit. 

And here we must consider what is involved in the 
nature of spiritual laws. Every moral law is double — it 
has two sides. It involves our relation to Yehovah and 
His relation to us. If we place the proposition in a sort 
of diagram it can be more easily understood, thus: 
Marts nature. YehovaKs nature. 

INTELLECT. laws INTELLECT. 

AFFECTION. m g& laws W AFFECTION. 
CONDUCT. laws CONDUCT. 

Man is in the image of Yehovah, he has corresponding 
faculties, and these of necessity act according to the same 
laws. This is Bible teaching, as well as that of science 
and common sense. Our personal relations to Yehovah 



ATONEMENT. 295 

are established through the organs of affection in our 
nature and in His. The laws of these faculties act in 
both directions, as indicated by the hands in the diagram. 
Through these laws the currents of spiritual life flow 
from Yehovah to us, and from us to Him. They require 
a perpetual interchange between our human life and the 
divine life. These organs of affection also establish a 
direct and constant dependence of each human being 
upon those around him. 

It is evident from these facts that every sin, every trans- 
gression of a moral law, must tend to injure or break our 
connection with Yehovah, or else our connection with 
each other. But these responsive laws also include the 
methods by which moral injuries may be repaired or 
healed. When we do wrong our repentance and sorrow 
are the warning moral pain. They show us that the spirit 
has been injured. The laws of responsive social action 
impel us to make amends for the wrong done. We seek 
reconciliation. And Yehovah desires this as much as we 
do. By seeking this, by the mutual action between our- 
selves and Yehovah, we re-establish the broken currents 
of spiritual life. And this gives the conditions for heal- 
ing the wounds of the spirit with new and actual moral 
tissues, like the healing of wounds in the body. The cur- 
rents of vital force, flowing from the divine nature into 
ours, are sufficient to turn the tide toward a healthy 
action and establish the work of spiritual healing. This 
is the atonement. It is " the making one again," the join- 
ing of two lives which were sundered. The atonement 
extends between man and man, as well as between man 
and Yehovah. The law of the atonement is universal, it 
unites man with all spiritual beings in the pulsating tides 
of a common life. 

The act of forgiveness is a voluntary attempt to over- 
come wrong conditions, and to restore harmony of action 
between two beings. It is thus a fulfillment of the law of 
spiritual responses. It is perfectly natural both to for- 
give others and to seek forgiveness for ourselves. But 
forgiveness does not prevent the pain or punishment of 



296 THE BOOK OF LIFE. 

sin. It simply stops the evil internal action at a certain 
point, and allows the healing powers to commence and 
carry on the work of spiritual cure. Many theologians 
have taught that eternal suffering is the penalty for sin. 
But no such penalty is attached to sin in the Bible. 
Neither does science teach it. 

The spiritual law does not say that the punishment 
shall go on forever. The most that the spiritual law does 
say is that the punishment will go on if no means are 
taken to avert it or to heal the injury. The old teachings 
only stated one side of the law. They did not know that 
the law included the methods of healing. The act of for- 
giveness does not do away with the law, it simply fulfills 
one part of its provisions. It is very true that "the 
divine laws are fixed and permanent." But these 
fixed laws include the law of perpetual responses and 
interchanges. An example is seen in the answers to 
prayer. When a friend asks us a question or makes a 
request the laws of our social faculties lead us to make 
an answer. And equally so the fixed laws of Yehovah's 
social nature lead Him to make an answer to human 
prayers. 

In using blood as a type or symbol of the atonement, 
of spiritual healing, the Bible is strictly scientific, for in 
the organic diseases of the body the blood is the instru- 
ment and contains the materials of healing. It is there- 
fore the true type of the spiritual healing or atonement. 
The only other possible type would be the nerve-force, 
for this is likewise concerned in all vital action. But the 
ancients did not know that the nerve-force existed, and 
hence it could not then be used as a symbol. In the book 
of Leviticus Yehovah affirmed more than once that " the 
blood is the life." Had He made it symbolize death, that 
would have violated the clear truths of science. 

With this new view, this scientific interpretation, we 
may ask, " What has a Savior, what has Jesus, to do with 
procuring or making the atonement?" We know very 
well that when one man has injured another that a third 
person may interpose and by his good offices he may 



ATONEMENT. 297 

supply just what is needed to effect a reconciliation. And 
so we must reason in regard to our relation to the divine 
nature. Sin makes us morally blind as well as sick. The 
Bible is full of passages which compare sin to disease and 
the atonement to healing. A third person may show man 
the way of life; his spiritual light may lead the way; his 
spiritual life may thrill the sin-sick soul and turn its 
affections again toward its divine parent. This mediator 
may be absolutely needed to turn the human race from 
its evil ways. But he must be a source of spiritual truth 
no less than of life. Yehovah has nowhere promised to 
accept of man's repentance unless it is followed by obedi- 
ence to the divine laws. A mediator can not be " the way, 
the truth, and the life," unless he reveals a great system 
of truth, unless he makes the highway of holiness so 
plain "that the wayfaring men, though fools, shall not 
err therein." When that is done, they can not make the 
paths lay through the crooked dogmas of 600 Christian 
sects. Man can not obey unless he understands. A 
Bible- salvation requires the head as well as the heart. It 
demands wisdom and conduct as well as love. The 
atonement requires that we should be at one with 
Yehovah in knowledge and actions as well as in our feel- 
ings. The fatal mistake of Christian theology was in 
leaving out two of the essential elements of salvation. 
They omitted knowledge and conduct, and only relied 
upon love. But they did this in total disregard of the 
direct statements of Scripture. It was a fatal mistake, 
and as a result the Christian church always said that it 
did not know how to remove a single evil from the earth. 
And that is why the millennium must bring not merely a 
new spiritual power, but a new system of truth and life. 
It must teach man how he may become responsive to 
Yehovah in his intellect, in his affection, and in his con- 
duct. The new truths of science teach us how to secure 
the intellectual, social, and physical redemption of man. 

When we urge a person to do right instead of wrong, 
telling him that he can reform if he will, our own nerve- 
force added to his may be sufficient to turn the scales of 



298 THE BOOK OF LIFE. 

his mind in favor of the right. The earnest and true 
reformer should address the highest faculties, and enlist 
the sympathies of the public feeling, if he would open the 
most direct channel of influence. 

Sacrifices Restored. In our life in the Messianic 
kingdom every meal will be eaten and regarded as a sacri- 
fice. For we shall realize the fact that the life of our 
food, from which our own life is constantly supplied, has 
its central source in the life of Yehovah, and our union 
with His life will be conscious, full, and perpetual. 

At the vernal and at the autumnal equinoxes will be the 
two great sacrificial feasts of the year. The two second- 
ary feasts will be at the summer and the winter solstice. 
The third class of minor feasts will be every twelfth day. 
Over all these feasts the Pastor will preside. His office is 
the higher octave of Appetite. 

In that life, Yehovah has promised that " He will dwell 
with men," he will not simply come as an occasional 
guest to eat at a special table. Therefore there will not and 
need not be altars on which to offer the sacrifices. Every 
eating table will be a consecrated altar in the true life. 

Obedience and Law. Obedience brings Life, in 
every sphere of existence. For the human constitution, 
the nature of our faculties and their laws of action, 
remain the same whether we exist in a physical or a 
spiritual world. We may fail to fulfill, but we can not 
break or destroy a law. Thus it is a law of circulation 
that the finger must receive blood through its arteries 
and return this toward the heart through its veins, in 
order to maintain its life. Now if we cut off the finger, 
the law can no longer be obeyed, but it remains in exist- 
ence all the same, and therefore the finger loses its life. 
If the law were really destroyed, if it ceased to be true, 
then possibly the life of the finger might continue after 
the violation. 

In every law are expressed certain inseparable results 
of action. When a law is fulfilled by conscious beings, 
these results are harmony and pleasure. When not ful- 
filled, the results are destruction and pain. The sensation 



LENGTH OF LIFE. 299 

of pain is the outcry of suffering nervous tissue. It 
is the token of disorganization. "States of Pleasure 
are concomitant with an increase, and states of Pain with 
an abatement of some or all of the vital functions." 
Disease marks a failure in organic adaption to external 
conditions. 

The violator in no case suffers individually the entire 
penalty. For by the laws of the nerve-force a part of the 
evil results are invaribly communicated to others. In a 
true constitution of society the incentives to wrong doing 
will be reduced to a minimum. Each person will see 
clearly that to do right will most certainly and directly 
lead to his pleasure. Society has often been so organized 
that it seemed to some of its members that wrong doing 
was the easiest and most direct way to secure private 
happinesss. 

The object of the physician is to cure the sick man of 
his disease, and not to destroy his life. And so in Mes- 
sianism, the object of penal measures is social health. 
The motive of punishment is not vengeance, but restora- 
tion. The transgressor is still bound by social lies to the 
rest of society. 

The same living organs, the same vital powers, are in 
action in states of disease as in states of health. In 
disease, these organs or powers have been interfered 
with, by bad conditions. The process of cure consists 
in restoring good conditions, and in adding such new 
ones as the altered states of the organs demand. 

Length of Life. The amount of life is measured by 
the variety of powers, and the ability to resist those 
causes which tend to destroy the body. This quantity 
increases from infancy to maturity. Causes which would 
destroy the life of a child, seem scarcely to affect the 
health of an adult. There is no reason, that we have 
learned, why our physical existence might not be con- 
tinued indefinitely, if all of the conditions of life were 
fully maintained. 

The organic Cell has power to adjust its internal forces 
and adapt them to changes which may occur in its 



300 THE BOOK OF LIFE. 

external conditions. No such power exists in the crystal. 
This property of adjustment is imparted by the cells 
to the whole body of which they form a part. The 
plant or animal as a whole has a circulation of both 
liquids and forces. If it be wounded or injured, these 
internal forces at once change, they send new material 
to the wounded or injured part, and it is repaired. In a 
state of health these adjustments are equally constant and 
necessary. Labor exhausts our bodies, uses up the bod- 
ily forces, and consumes the tissues. This creates a 
necessity for new materials and force. Currents of nerve- 
force now pass from the stomach to the brain, and pro- 
duce a sensation of hunger. Other currents now flow 
down to the muscles of the legs and arms, and move 
these to go and get food to eat. When this is eaten new 
forces must pass into the stomach to do the work of diges- 
tion. A series of internal relations is thus seen to be 
adjusted to the changes of external relations, and the 
higher the type of the organization the more complex 
are these changes. In the lowest plant they are few 
and simple; in the higher animal they are numerous and 
diversified. Thus broadly is the world of life marked off 
from the mineral world by two distinct and contrasted 
modes of action. 

But this is not all. For the organic cells possess 
another power. They can reproduce themselves. This 
is done in three ways; by sub -division of the parent cell, 
by budding from the outside of a cell, and from segmen- 
tation or division of the parent cells. The middle one of 
these, that is, the gemmation or budding, is the typical 
plan upon which the animal or plant as a whole proceeds 
in the work of multiplying the species. In this way the 
living objects counteract the destructive forces of nature. 
Though the individuals die, yet the race of living beings 
goes on. This is all the earthly immortality that man has 
yet attained; he has continued to live through the race. 

We have now reached this conclusion : Life is main- 
tained by a constant balance between the internal and 
the external forces. The quantity of life increases from 



IMMORTALITY. 301 

infancy up to maturity. When maturity is reached for a 
number of years the internal forces are able to keep up 
an even balance against those which are outside the body. 
" If repair were always identical with waste, life would 
then only be terminated by accident, never by old age." 
Batmen are ignorant of vital laws and conditions; they 
fail to observe them. The outside forces begin to pre- 
vail, and the internal power grows less and less, until at 
last old age terminates in dissolution. Can this be pre- 
vented? Can the vital balance be perpetually maintained? 
Science answers, yes, if we knew and obeyed the vital laws 
of spiritual and physical health. We do keep the better 
side of the antagonizing forces during forty years of life. 
It is no more difficult to maintain the balance for a 
thousand years. 

" The original endowment of life is sufficient to build 
the body and maintain it for a certain time." Its contin- 
uance depends upon such action as shall secure a per- 
petual supply of force from without to supply the waste 
that occurs within. "Persistence in being depends upon 
obedience to the law of being." " Immortality is not a 
gift to be accepted; it is a prize to be won. Life can be 
cultivated into persistence or be left to expire of neglect." 
We eat food and drink water in which there is an excess 
of the carbonates and phosphates of lime. By slow de- 
grees this excess accumulates and is deposited in the 
valves of the heart and in the coats of the arteries wilich 
branch out and carry the blood to every part of the sys- 
tem. The lime turns these valves and these arterial walls 
into partial bone. They become less and less capable of 
contracting, and of thus carrying the vital current. At last 
they altogether fail, and life ceases. In nearly all cases, 
besides that of old age, the immediate cause of death is a 
failure of the blood to circulate. A poison paralyzes the 
nerves, they fail to stimulate the muscles, the heart can not 
then contract, the supply of blood ceases, and death is 
the result. 

It is evident that with the right kinds of food and 
drink we could avoid or counteract this excess of lime 



302 THE BOOK OF LIFE. 

deposits. And in all other directions we can discover, 
learn, and obey the laws of health, and reap the reward 
of continued life. The details belong to the whole 
science of physiology, of sanitation. They cover also 
the question of the spiritual laws. Man has a mind as 
well as a body. They are bound together by responsive 
laws of sympathy. We can never attain immortality 
without an obedience to spiritual laws. And these are 
not merely personal. Human life is not simply individ- 
ual, each one in dependent of the rest. Our lives are so 
bound up in the lives of others, that as separate individ- 
uals we can not yield a full obedience to the laws of life. 
There must be a collective obedience of society, before 
the life of any one of its members can be complete, or 
secure. Meu can not be saved simply as separate indi- 
viduals, and no such salvation is promised either in the 
Bible or by science. In the redeemed earth, the whole 
human race is to be as one vast body, permeated by the 
vital currents of a composite spiritual life. 

On the side of prophecy the Bible promises are very 
plain. Yehovah Himself speaks to us these words, in 
Isaiah xxv. 6, 7, and 8: "In this mountain shall Yehovah 
of hosts make unto all people a feast of fat things, a feast 
of wines on the lees, a feast of fat things full of mar- 
row, of wines on the lees well refined. And He will 
destroy in this mountain the face of the covering cast 
over all people, and the veil that is spread over all nations. 
He will swallow up death in immortality; and the Lord 
God will wipe away tears from off ail faces, and the 
rebuke of His people shall He take away from off all the 
earth, for Yehovah hath spoken it." In the sixty-fifth 
chapter of Isaiah we are told that in the new heavens and 
the new earth " Infancy shall no more be reckoned by 
days, nor old age years; they shall build houses and 
inhabit them; they shall plant vineyards and eat the fruit 
of them; they shall live as long as a tree, so long that 
they shall wear out the work of their own hands." 

Does science justify these high promises of immortal- 
ity on earth? We must answer strongly in the affirmative. 



WORTH OF LIFE. 303 

The most eminent medical men in Europe and America 
are agreed that if the laws of health were obeyed there 
would be no disease, and in that case life might be 
prolonged to any desired extent. Neither Jesus, nor 
Yehovah, nor science, have ever promised immortality to 
man except as a result of obedience. No magical secret, 
no transfer of divine virtue; nothing but the wisdom to 
understand, and the heart to obey divine laws of life, will 
serve to win the immortal prize. 

With the higher development of the nervous system, 
the causes which influence the physical health of man 
become more and more of a spiritual nature, more and 
more dependent upon his intelligent obedience to higher 
laws of spiritual life. 

"If thou wilt have eternal life, obey the commandments 
given by Moses, these do and thou shalt live. Ye must 
obey the law more fully and more in its spirit, than even 
the strict Pharisees." But long before the time of Jesus, 
we find that Yehovah Himself had declared the truth, 
through Ezekiel, in these words: 

" Yet say ye, Why? doth not the son bear the iniquity 
of the father? 

"When the son hath done that which is lawful and right 
and have kept all My statutes, and have done them, he 
shall surely live. The soul that sinneth, it shall die. 
The son shall not bear the iniquity of the father, neither 
shall the father bear the iniquity of the son : the right- 
eousness of the righteous shall be upon him, and the 
wickedness of the wicked shall be upon him. 

"But if the wicked will turn from all his sins that he 
hath committed, and keep all My statutes, and do that 
which is lawful and right, he shall surely live, he shall 
not die. All his transgressions that he hath committed, 
they shall not be mentioned unto him: in his righteous- 
ness that he hath done he shall live. " 

And David says " The Law of Yehovah is perfect, giv- 
ing peace to the soul, the commandment of Yehovah is 
clear, enlightening the eyes. They are sweeter than 
honey, and in keeping them there is great reward." 



304 THE BOOK OF LIFE. 

It will be asked, by some, if the law of evolution does 
not interfere and make immortality an impossible thing. 
It is easy to answer. For the law of evolution simply 
describes the successive phases through which an object 
passes in its development and its decadence. Nor does 
that law affirm that because an object has been formed it 
must therefore decay. 

The law describes a series of cycles from the simple to 
the complex and back again. But life itself is a perpetual 
series of changes. Each day of our lives we pass through 
cycles, from simplicity to complexity. During the hours 
of sleep our lives are comparatively simple. When we 
are awake, we commence the complex activities of 
personal and social life, only to terminate again with the 
coming of night and the simple state of unconscious 
slumber. Every year brings a cycle of changes. A 
perpetual series of changes is an essential condition of 
immortality. 

Worth, of Life. But suppose that we were not 
assured of immortality, yet we can be absolutely certain 
that human life could be ushered in by a painless birth, 
that through long centuries it can be one scene of unal- 
loyed happiness, that when old age should finally come, 
it would be a gradual fading out of life. We know that 
for generation after generation, human beings must live 
on this earth. And the possibility of removing the great 
evils of the race, is sufficient to move us to the mightiest 
efforts to transform the old conditions of human life, and 
banish the dark hosts of disease, of social wretchedness 
and of national discord, from the fair face of the earth. 
Life may be made eminently worth living. 

Fourth Seal. The symbol of this was a pale horse, 
and it represents the reign of death through Appetite and 
the senses. This began in the Garden of Eden with the 
Tree of Life. It must end by opening the way of the 
Tree of Life, as we shall see in the following expo- 
sition. 

The Cell. The molecules of bioplasm arrange them- 
selves in the form of Cells. The cell is usually micro- 



LEAF PLAN. 



305 



Ceils are* 

1000 
dicn 




306 THE BOOK OF LIFE. 

seopic in size, it may have an external cell-wall, and an 
internal circulation of its parts around the nucleus, N. 
The cell is the organic unit of structure. For all vegeta- 
ble and animal tissues are formed by the evolution and 
action of these minute cells. 

In the mineral or lifeless world, we find the unit of 
structure in the Crystal. The crystal is bounded by 
straight lines, and its poles, or lines of force, point out- 
side of itself, as seen at AB, CD, and EF, in the engrav- 
ing. The cell, on the other hand, also possesses circular 
polarity. 

The cells are the units with which all living structures 
are built. But a pile of cells without any order would no 
more form a living organ than a pile of stones without 
order would form a stone house. There must be a 
definite plan for the arrangement of these units of life, 
and in the Leaf or Tree we find this plan perfectly exem- 
plified. 

Tree of Life. The plan of the Leaf, as shown in our 
initial, essentially consists of a central tube or vein, with 
branches or subdivisions which terminate in minute cells, 
as seen at C. C. C. The reason why this plan is assumed, 
is found in a fundamental law of liquids. Both animal 
and vegetable tissues and organs, from the fragile nerve- 
substance to the dense, hard bone and wood, are formed 
from the plasmic blood and sap. About three- fourths of 
both blood and sap consists of water. Wherever a cir- 
culation of water is established, it assumes the form of a 
tree. This is seen, for example, in all the rivers of the 
earth. If we gently pour water which has been thick- 
ened with paint, or otherwise, into a shallow dish of clear 
water, or pour the thin into the thick liquid, then we 
shall see it spread out in the exact form of a leaf or 
tree. This plan forms what is technically called a Phy- 
ton, by the botanists. 

In the cells of the leaf the vital changes take place. 
They convert the soluble materials, which have arisen 
through the stem of the plant, into gum, starch, and the 
substance of woody fiber. The tubes of the leaf are 



TREE OF LIFE. 



307 




308 THE BOOK OF LIFE. 

channels for the passage of liquids or of waves of force. 
It needs no vivid imagination to see the plan of the 
leaf in that of the tree. The trunk of a tree is a vast 
bundle of tubes, like the midvein of the leaf. And the 
limbs of the different species of trees imitate and repro- 
duce all the forms of branching which we find in the 
varied leaves of all floras. But in the clear and wide- 
searching eye of science a tree is not necessarily com- 
posed of woody fiber and covered with leaves of green. 
The scientific idea of a tree represents a plan of structure 
or a fundamental form of organization. With this 
enlarged and exact conception we may look anew upon 
the world of living forms, and marshaled beneath our 
perfect definition come all the organs in every animal, no 
less than the myriad forms of the vegetable world. 

A few examples will illustrate the universality of the 
law. Thus in the lungs, marked "lung" in the engrav- 
ing, we see the great air tube, or trachea, dividing into the 
bronchial tubes, and these branch out until they termin- 
ate in clusters of air cells. By these air cells the blood is 
purified; the vital work of the lungs is done. Dissect any 
gland of the body and the same tree-plan is seen. The 
liver, for example, shows us the hepatic duct and 
branches, with the cells in which the bile is secreted. The 
parotid gland has Steno's duct. with branches and cluster- 
ing cells, which pour forth the salivia to moisten the 
food as we eat. The arteries and veins, starting from the 
heart, branch out over the body and terminate in the cells 
of its varied tissues where the blood does the vital work 
of growth, motion, and repair. 

And, finally, the great law of tree-forms reaches its 
highest exemplification in the brain and spinal cord of 
man. In the spinal cord are bundled a million nerve- 
tubes. It passes up, branching outward through the 
brain centers toward the surface of the brain, where they 
terminate in the myriads of nerve-cells which compose its 
convolutions. 

The engraving represents its plan, and the cells are 
enlarged so as to be seen by the naked eye. The drawing 



THE TWELVE FRUITS. 



309 




310 THE BOOK OF LIFE. 

is physiologically exact, and tree-form is very evident. 
We do not mean that the brain merely looks like a tree, 
or resembles one externally. We are not dealing with anal- 
ogies. But we do mean that the brain and spinal cord are 
an actual tree. By the most rigid scientific examination 
it is shown to fill the ideal type and plan of a tree more 
completely than any tree of the vegetable kingdom. 

The spinal cord is the trunk of this great tree. Its 
roots are the nerves of feeling and motion branching out 
over the body. The roots of a tree are formed on the 
same general plan as those parts which reach up into the 
air. The tree of life is planted in the midst of many oth- 
ers, for the heart is a tree, the lungs are a tree, and the 
pancreas, stomach, liver, and all these vital organs. The 
brain is its radiant and graceful foliage. If we could see 
the entire human brain at one view under the micro- 
scope, there is no tree in the vegetable world that could 
surpass its beauty. The Palm tree is the prince among 
all the floras of the earth. In its general form the Brain 
resembles the palm more than it does any other tree. It 
is far more complex, however, for its many connecting 
bands have no type among the trees, but only in the leaf- 
structure. 

The brain of man is the great Tree of Life, spoken of 
by the ancient poets and seers of all nations. Its twelve 
groups of organs bear twelve kinds of fruit. And through 
the phases of childhood, youth, and maturity, it brings 
forth these fruits in succession. In more than a hundred 
passages of the Bible, the conduct and feelings of men 
are spoken of as fruit. And through the language or 
literature of all nations are scattered abundant figures of 
speech based upon an instinctive sense of the great truth 
concerning this tree. In all ages, man has instinctively 
felt that in the tree was a type of himself. He gave 
expression to this perception in the Etz Hakeyim of Gen- 
esis, the Bo-Tree of Bhudda, the Soma-Tree of the Per- 
sians, the Tooba-Tree of the Koran, the Olive of Minerva, 
the Oak of the Druids, the Ygdrasil of Scandinavia, and 
the sacred trees of other nations. 



312 THE BOOK OF LIFE. 

All that is sweet, and noble, and true in the private life 
of man or in the public history of nations has been the 
fruit of this tree. The great poems of the ages have been 
its luxuriant blossoms; the perpetual aspirations of man 
have been the freighted breath of its odorous bloom, and 
the incoming ages shall gather and taste the richness of 
its immortal fruitage. 

The description of this tree, as given in the Old Testa- 
ment and the Book of Revelation, is true even to the least 
details. John says that the tree brings forth its fruit 
successively. And the lower groups of faculties rule in 
the childhood of persons and of nations, and, then, in the 
phases of youth and maturity, higher and higher facul- 
ties come successively into dominant power. Through 
past ages the lower branches have borne evil fruit. It 
has been a tree of "knowledge of good and evil." The 
lower branches produce downward motions of the body 
and limbs. Hence the idea that Adam and Eve fell by 
eating the fruit of these. To produce a perfect life, the 
fruit of the higher must be eaten with that of the lower 
branches. Man was made in the divine image, with all 
its parts and proportions. But he was not unfolded, 
either intellectually or morally. The Bible does not 
say that he was wise and pure and good when he was 
created. 

On each side of the tree of life is the great river of life. 
The rivers of the earth have the same plan as a tree, 
because they are channels of liquid circulation. Let us 
lay a man down with his head to the north, and his arms 
stretched to the west and to the east. The river of life 
has its four heads in the four chambers of the heart, the 
two auricles and the two ventricles, shown in the engrav- 
ing. The branches of this river pass upward to the head, 
"the land of gold," eastward to the left, and westward to 
the right arm and lung. But the greatest of all the 
branches, " the River, or Phrath," are the aorta and vena 
cava, reaching southward to the trunk arid lower limbs. 
In branching over the body this river divides into four 
parts at seventeen different points. Two branches of the 



RESUKKECTION. 313 

river form a network around the very trunk of the tree, 
and spread upward among its expanding branches. The 
blood is the water of life, and it looks " as clear as crys- 
tal" when seen through the microscope, the eye of 
science. It is three-fourths water, and through this are 
diffused the red ceils and living materials which are to 
construct and maintain the bodily organs. 

The leaves of the tree are for the healing of the nations. 
The great truth concerning this tree has a most eminently 
practical side. For it suggested and led to the great sys- 
tem of integral education which we have made the sub- 
ject of the eleventh chapter. That complete system of 
culture will meet all the demands of a coming civiliza- 
tion. Each kind of food has a special influence in stimu- 
lating and furnishing materials of growth to a special 
group of faculties. And the kinds of food are related to 
each other by the same laws of responsive harmony that 
unite the faculties themselves. On this law will be based 
a new system of dietetics, which will not only secure a 
perfect development of the body, but will also sustain the 
highest mental activity and the most complete spiritual 
life of man. 

We have confined this discussion within the limits of 
strict and exact science. We have seen that the tree of 
life is not a myth or a symbol, as many old writers fancied 
it might be. It is a solid and tangible embodiment of 
the most universal laws of life. The most perfect of allits 
old descriptions is that in the Bible. The seers obtained 
it through inspiration alone, for at that time the facts of 
physiology and botany were not known. There was no 
scientific knowledge on which to base the idea in those 
ages. The truth now revealed in its fullness by science, 
is rich in its wealth of beauty and in its direct and far- 
reaching benefits to the human race. 

Fifth Seal. This covered the doctrine of the Eesur- 
rection, another name for the doctrine of Re-incarnation, 
accepted by so many ancient nations. 

Among the Jews, many believed that the spirits of the 
ancients might come back and occupy the bodies of 



314 THE BOOK OF LIFE. 

persons who appeared to have been born in the usual way. 
Thus Jesus affirmed that John the Baptist was the old 
prophet Elijah, and some of the Jews thought that Jesus 
was an old prophet risen again. 

According to the prophecies, this re-incarnation was to 
become frequent and common during the Messianic Age. 
Science now proves to us that when the human race 
passes fully into its great phase of Maturity, the spiritual 
faculties of the upper brain will rule in all the depart- 
ments of life. The whole character of man will be trans- 
formed. For the first time, his character will be brought 
into complete unison with the spiritual forces and life of 
the universe. He will then be able to yield a full obedi- 
ence to their high laws, and thus counteract all forces 
which tend to destroy his organism. He will then become 
himself a Master of Life, through perfect obedience. The 
duration of his life will be co-extensive with his desires. 
" As the days of a tree shall be the days of my people." 

The English word Kesurrection means simply " a rising 
again," as the Greek word Anastasia means " to stand up 
in order." Neither of these words tell us anything about 
the methods or the means to be used. 

In our fifth chapter the relations of Spirit and Matter 
have been briefly stated. It was there shown that these 
two act upon each other through a very definite series 
of polarities. It requires no miracle to unite them, but 
only the normal action of spiritual forces. 

A spirit which has lost its body by death is not there- 
fore more perfect than before. Its powers have become 
limited in more than one direction by the change. It 
does not and can not live a perfect life. Man was des- 
tined and designed to be an inhabitant of this planet 
earth. It is here that exist his most congenial surround- 
ings, his natural range of adaptations. If men could go to 
some other world they would find themselves less adapted 
to its modes of life than they are to this one. They would 
find that the difficulty here was in themselves. It is in 
their lack of knowledge of basic laws which belong to 
this sphere. 



RESURRECTION. 315 

The resurrection is a re-birth. And just as the seed of 
a tree planted in the ground has its life transmitted 
and comes up with a new body having the same character 
as the old, so are we to consider must be the manner of 
the resurrection. At the moment of conception, a spirit 
is attracted to the germ-cell. This spirit is an organized 
form. It has all the spiritual parts, and the size of a 
human being. Through its corresponding qualities it is 
united, molecule to molecule, with the new body that is 
being developed in uterine life. When the germ is 
entirely developed and the term of gestation is reached, 
the union is complete, and then it is born into external 
life. 

A spirit would naturally be attracted to parents whose 
characters were of a similar type with its own. Hence a 
person who is reincarnated may still resemble the persons 
who were the parents of his body but not of his spirit. 
And he may not resemble them. The body which they 
give him may, or it may not be the most perfect instru- 
ment for his use and manifestation. 

A resurrected person may not remember his former life. 
He may very properly wish to forget many of its unpleas- 
ant scenes. It may be to him only like the delirious 
dream of a long illness. On the other hand, in many 
cases, he may remember the work of a former life with 
great distinctness. This was my own case. 

In the Resurrection, the men of ancient times will 
reappear with bodies and features of the face closely like 
those which they possessed when living on the earth 
before. Abraham, Jacob, and Joseph will recognize each 
other's faces as readily as two friends who meet day by 
day. Their likenesses have not been transmitted to us, 
and they may not bear the same names as before, but 
other names more fully expressive of their characters. 
But they themselves will certainly know who they are. 

Individuals may be resurrected many times. At the 
average length of life in this year 1884, there have been 
one hundred and eighty generations of human beings 
since the creation of Adam and Eve. There are now 



316 THE BOOK OF LIFE. 

about thirteen hundred millions of people on the earth. 
On an average, human beings may be resurrected at every 
seventh generation. This would make about 12,000 mill- 
ions of different persons who have lived upon the earth. 
Were they all living on the earth now, in a resurrected 
condition, there would be plenty of room for them. 

The general resurrection will last during the entire 
cycle upon which we have now entered. They will be 
the most numerous during the first three hundred and 
fifteen years. 

The resurrection is a revival of personal history and 
consciousness. But these spring from the groups of 
Letters and Art, or perception and memory. These link 
the present to the past, and both of them to the future. 
Without these groups we would care nothing for our past 
existence and experience, we would not desire to have our 
life renewed and perpetuated by the resurrection. 

In the time of the resurrection will come that change in 
the texture of the body andihe mind which Jesus called 
the New or Spiritual Birth. Then the spiritual senses will 
become quickened and refined so much that all persons 
will see the mental spheres of their associates, and thus 
the high and intimate communion of souls will be estab- 
lished. The body itself will be illumined and made 
beautiful by its indwelling and radiated light. 

The Sixth Seal. This seal represented the final 
gathering of the true Israel, the universal brotherhood 
of man. We have already seen that the nation of Israel 
was not merely a historical fact. It was the embodiment 
of an idea; the prophetic type of a perfect social struc- 
ture, composed of twelve tribes or groups of people of 
different characters. Each tribe did and must have a ruler. 

The Apocalypse describes the sealing of a hundred and 
forty-four thousand in twelve tribes, as the principal 
event under this seal. This was simply a typical number, 
for it was followed by an immense multitude " which no 
man could count, of all nations, kindreds and tongues. " 

In foretelling the Eestoration of Israel, the prophets 
associate this with the redemption and unity of all 



SIXTH SEAL. 317 

nations. This restoration is promised, as we may see on 
the page of The Prophecies, in more than one hundred 
and seventy verses. 

The Covenant. "And when Abraham was ninety 
years old and nine, the Lord appeared to Abram, and said 
unto him. I am the Almighty God; walk before Me, 
and be thou perfect. And I will make My covenant 
between Me and thee, and will multiply thee exceedingly. 

"And Abram fell on his face, and God talked with him 
saying, As for Me, behold, My covenant is with thee, and 
thou shalt be a father of many nations. And thy name 
shall be called Abraham, for a father of many nations I 
have made thee. And I will make thee exceeding fruitful, 
and I will make nations of thee, and kings shall come out 
of thee. 

" And I will establish My covenant between me and thee 
and thy seed after thee in their generations, for an ever-, 
lasting covenant, to be a God unto thee and to thy seed 
after thee. And I will give unto thee, and to the seed 
after thee, the land wherein thou art a stranger, all the 
land of Canaan, and I will be their God. And God said 
unto Abraham, As for Sarai thy wife, thou shall not call 
her name Sarai, but Sarah shall her name be. And I will 
bless her, and give thee a son also of her; yea, I will bless 
her, and she shall be the mother of nations; kings of 
people shall descend from her. " 

The nation of Israel was divided into separate king- 
doms under Kehoboam, the son of Solomon, 976 B. C. 
Ten tribes revolted, under the leadership of Jeroboam, 
and these were from that time ruled by a separate line 
of kings, and were spoken of in the Bible as the " House 
of Israel" or Ephraim, because this tribe took the lead in 
the revolt. The tribe of Benjamin remained with Judah, 
and these, with a part of Levi, formed the " House of 
Judah." The House or kingdom of Israel had their cap- 
ital at Samaria, while that of the kingdom of Judah was 
at Jerusalem. It is necessary to keep this distinction of 
the separated kingdoms in our minds, or we can not 
understand the prophecies concerning their restoration. 



318 THE BOOK OF LIFE. 

Ezekiel's Vision. In the five and twentieth year of our cap- 
tivity, in the beginning of the year, in the tenth day of the month, in 
the fourteenth year after that the city was smitten, in the selfsame 
day the hand of Yehovah was upon me, and brought me thither. In 
the visions of God brought he me into the land of Israel, and set me 
upon a very high mountain, by which was as the frame of a city on 
the south. 

And these are the goings out of the city on the north side, four 
thousand and hve hundred measures. And the gates of the city shall 
be after the names of the tribes of Israel: three gates northward; one 
gate of Reuben, one gate of Judah, one gate of Levi. And at the 
east side four thousand and five hundred; and three gates; and one 
gate of Joseph, one gate of Benjamin, one gate of Dan. And at the 
south side four thousand and five hundred measures; and three gates; 
one gate of Simeon, one gate of Issachar, one gate of Zebulun. At 
the west side four thousand and five hundred, with their three gates; 
one gate of Gad, one gate of Asher, one gate of Naphtali. It was 
round about eighteen thousand measures : and the name of the city 
from that day shall be, The Lord is there, or Yehovah Shammah. 

They that serve the city shall serve it out of all the tribes of Israel. 
Ezekiel, 48th Chapter. 

Vision of John. And there came unto me one of the seven 
angels which had the seven vials full of the seven last plagues, and 
talked with me, saying, Come hither, I will show thee the bride, 
the Lamb's wife. And he carried me away in the spirit to a great and 
high mountain, and showed me that great city, the holy Jerusalem, 
descending out of heaven from God; having the glory of God; and 
her light was like unto a stone most precious, even like a jasper 
stone, clear as crystal; And had a wall great and high, and had 
twelve gates, and at the gates twelve angels, and names written 
thereon, which are the names of the twelve tribes of the children of 
Israel: On the east three gates; on the north three gates; on the 
south three gat?s; and on the west three gates. And the wall of the 
city had twelve foundations, and in them the names of the twelve 
apostles of the Lamb. 

And he that talked with me had a golden reed to measure the city, 
and the gates thereof, and the wall thereof. And the city lieth four- 
square; and the length is as large as the breadth; and he measured 
the city with the reed, twelve thousand furlongs The length and the 
breadth and the height of it are equal. And he measured the wall 
thereof, a hundred and forty and four cubits, according to the meas- 
ure of a man, that is, of the angel. 

And the building of the wall of it was of jasper, and the city was 
pure gold, like unto clear glass. And the foundations of th 3 wall 
of the city ivere garnished with all manner of precious stones. And 
the twelve gates we re twelve pearls; every several gate was of one 
pearl; and the street of the city was pure gold, as it were transparent 
glass. Apocalypse, 21st Chapter. 



GATHEKING ISRAEL. 319 

The Oat her ed Tribes. "Thus saith Yehovah, the God of 
Israel, I will cause the captivity of Judah and the captivity of Israel 
to return, and will build them as at the first. Again in this place, 
which is desolate and without man and without beast, and in all the 
cities thereof, shall be a habitation of shepherds, causing their 
flocks to lie down. Behold the days come, saith the Lord of Hosts, 
that I will perform that good thing which I have promised to the 
house of Israel and to the house of Judah. In those days, and at that 
time, I will cause the Branch of righteousness to grow up unto 
David, and he shall execute judgment and righteousness in the land. 

" For the children of Israel shall abide many days without a king, 
and without a prince, and without a sacrifice, and without an image. 
and without an epnod, and without teraphim. Afterward shall 
the children of Israel return, and seek Yehovah their God, aDd 
David their king, in the latter days." Prophecy of Jeremiah. 

"In those days the house of Judah shall walk with the house of 
Israel, and they shall come together out of the land of the north, to 
the land that I have given for an inheritance to your fathers."— 

Joining the Sticks. "The word of the Lord came again 
unto me (Ezekiel) saying, Moreover, thou son of man, take thee one 
stick, and write upon it, for Judah, and for the children of Israel, 
his companions: then take another stick, and write upon it, iror. 
Joseph, the stick of Ephraim, and for all the house of Israel, his 
companions; and join them one to another into one stick: and they 
shall become one in thine hand. 

"And when the children of thy people shall speak unto thee saying, 
Wilt thou not shew us what thou meanest by these? Say unto them, 
Thus saith the Lord God: Behold I will take the stick of Joseph, 
which is in the hand of Ephraim, and the tribes of Israel his fellows, 
and will put them with him, even with the stick of Judah, and will 
make them one stick, and they shall be one in Mine hand. 

"And the sticks whereon thou writest shall be in thine hand 
before their eyes. And say unto them, Thus saith the Lord God: 
Behold, I will take the children of Israel from among the heathen, 
whither they be gone, and will gather them on every side, and bring 
them into their own land; and I will make them one nation in the 
land upon the mountains of Isra 1; and one king shall be king to 
them all, and they shall be no more two nations, neither shall they 
be divided into two kingdoms any more at all; neither shall they 
defile themselves any more with their idols, nor with their detesta- 
ble things, nor with any of their transgressions; but I will save them 
out of their dwelling-places, wherein they have sinned, and will 
cleanse them; so that they be my people, and I will be their God. 

"And David my servant shall be king over them; and they all shall 
have one shepherd: they shall also walk in my judgments, and 
observe my statutes and do them. And they shall dwell in the land 
that I have given unto Jacob my servant, wherein your fathers have 
dwelt; and they shall dwell therein, even they and their children, and 
their children's children forever: and my servant David shall be 
their prince forever." 



320 THE BOOK OF LIFE. 

The House of Israel was taken captive to Assyria, in 
the year 721 B. C. They were never restored. One hun- 
dred and twenty years later, the House of Judah was 
carried captive to Babylon. Their restoration was prom- 
ised in Isaiah, 52nd chapter, entire — in Isa. 65th, 9 — and 
Jerem. 29th 10. These prophecies were fulfilled after sev- 
enty years, B. 0. 536. 

The 174 verses on the next page promise the gathering 
of the whole twelve tribes of Israel, the " whole House of 
Israel," as the prophets express it. They can not be filled 
by simply having the Jews go back to Palestine, though 
many writers speak of the "return of the Jews; " yet they 
do this against the plain words of the Bible. When the 
Jews or House of Judah, are restored to Palestine, it 
must be in connection with the other ten tribes. Other- 
wise the words of prophecy would be false. We have 
shown how each tribe is to be identified by its leading 
traits of character, and how every Band of Messians will 
be like the nation of Israel in miniature. This places in 
our hands the power to arrange the tribes in order, the 
power to seal them according to the divine prophecies. 

We must here notice how Christians have turned aside 
the obvious meaning of the prophets. For they claim 
that the prophecies apply to the Church; that it is the 
true Israel. 

How false this claim has always been, is seen from the 
direct words of Yehovah. For He says that in the day 
that the Messiah appears, in that very age, and not 
eighteen hundred years afterward, He will set forth His 
hand and gather the twelve tribes of Israel, the ten lost 
tribes as well as the tribes of Judah and Benjamin; and 
plant them forever in the laud in which their fathers have 
dwelt, upon the mountains of Israel, and that He will 
there establish them as at the first, and that they shall no 
more be two nations, and they shall not again be plucked 
up, but shall dwell in safety forever. If this language 
has not a literal meaning, then it would be impossible 
for God to find words in the whole compass of human 
language, by which a literal meaning could be expressed. 



A SUMMARY. 321 

THE PROPHECIES. 

THIS Earth shall be redeemed for the abode of man. 

See Isaiah 65th, 17 to 25.— Isa. 45th, 17, 18.— Isa. 51st, 3.— Dan. 2nd, 
34 to 36. — Zech. 14th, 9— Hab. 2nd, 14.— Rev. 7th, 13 to 17.— Rev. 21st, 
1, 2— Ezek. 36th, 34 to 36.— Micah 4th, 1 to 4— Isa. 41st, 15 to 20— Isa. 
60th, 15 to 21— Isa. 61st, 1 to 11. 

2. Universal truth, peace, and justice shall reign. 

See Isa. 2nd, 1 to 4— Dan. 6th, 27— Genesis 17th, 6. -Gen. 18th, 18. 
—Isa. 25th, 7. 

3. Man shall attain health, immortality, and perfection 
on this earth. 

See Isa. 25th, 6 to 8.— Isa. 65th, 20 to 25- Matt. 5th, 48. 

4. One standard of Truth shall prevail and destroy all 
mysteries in science, religion and life. 

See Isa. 25, 6 to 8; 35, 5. 8, 9; 60, 19, 20; Rev. 17, 1 to 18; 10, 7. 

5. The Nation of Israel shall be restored to Palestine. 
See Ezek. 37th, 15 to 28.— Isa. 10th, 20, 21.— Isa. 11th, 11 to 13.— Isa. 

14th, 1.— Isa. 19th, 24— Isa. 24th, 13, 15.— Isa. 25th, 7— Isa. 27th, 6, 12, 
13— Isa. 34th, 16, 17.— Isa. 35th, 1 to 10— Isa. 40th, 1 to 31.— Isa. 41st, 9, 
14— Isa. 42nd, 1 to 25— Isa. 43rd, 5 —Isa. 44th, 21, 26.— Isa. 45th, 17.— 
Isa. 46th, 3.— Isa. 48th, 21— Isa. 49th, 6.— Isa. 54th, 5. -Isa. 56th, 8.— 
Isa. 60th, 1 to 22— Isa. 63rd, 7.— Isa. 65*h, 9, 25.— Isa. 66th, 20.— Jere- 
miah 3rd, 14, 17, 18.— Jer. 5th, 18.— Jer. 12th, 13, 15.— Jer. 16th, 14, 15. 
— (Jer. 23rd, 5 to 8.)— Jer. 30th, 3 to 21.— Jer. 32nd, 37.— Jer. 33rd, 7, 
17— Jer. 46th, 27— Jer. 50th, 19, 33— Ezek. 11th, 17— Ezek. 16th, 60 — 
Ezek. 34th, 12— Ezek. 36th, 10, 14, 24, 28.— Ezek. 39th, 25, 26.— Ezek. 
48th, 1 to 35.— Obadiah, 17 to 20— Hos. 1st, 10, 11.— Hosea 3rd, 4, 5 — 
Amos 9th, 14.— Zeph. 3rd, 13.— Zachariah 8th, 3, 13.— Zech. 9th, 13.— 
Zech, 10th, 5.— Zech 12th, 7— Joel 3rd, 17 to 21. 

6. " Israel " meant Twelve Tribes ruled by 12 Princes, 
and it does not mean any Christian Church. 

See Genesis 49th, 1 to 28.— Numbers 1st, 4 to 16.— Num. 7th, 1 to 78. 
—Num. 34th, 17 to 29.— Exod. 6th, 14— Josh. 3rd, 12.— Josh. 22nd, 14. 
—I. Chron. 5th, 3 to 8.— I. Chron. 23rd, 2— I. Chron, 28th, 1.— I. 
Chron. 13th, 1, 2.— II. Chron. 10th, 2.— Ezra 10th, 8.— See, also, Kitto's 
History of the Bible, pp. 157 to 159;— Ewald's Hist, of Israel, pp. 362 
to 370.— Judges 5th, 14, and 8th, 12. 

7. The New Covenant is not the old Mosaic Law. 

See Jeremiah 31st, 27 to 40.— Isa. 28th, 14 to 21.— Rev. 21st, 5.— Isa. 
59th, 20, 21— Jer. 33d, 40. 

8. The " Gospel " relates to this Kingdom, and means 
one Government, one Language, and one Brotherhood, 
for all the Nations. 

See Dan. 7th, 13, 14— Zeph. 3rd, 9.— Haggai 2nd, 6, 7.— Matt. 5th, 17 
to 19.— Matt. 19th, 16 to 21.— John 14th. 15.— Mai. 2nd, 10.— Mel. 3rd, 
12.— Dan. 7th, 27.— Ezek. 47th, 22, 23.— Isa. 2nd, 2.— Isa. 60th, 3, 5. 

9. The last Battle shall destrov the Beast in Man. 

See Ezek. 39th. 1 to 23— Rev. 19th, 11 to 21.— Isa. 68th, 3 to 12. The 
abovf> cited verses, numbering more than four hundred, remain 
unfulfilled in this year 1881 of the Christian Era. The Messians look 
for the entire fulfillment, beginning in the present age. 

21 



322 THE BOOK OF LIFE. 

The promise is repeatedly expressed in the strongest 
terms. Indeed, to use the words of another, those who 
assent to the true laws of language and of symbols, will 
no more deny or doubt that the prophecies teach that the 
Israelites are to be actually restored, than those who 
assent to the definitions and axioms of geometry will deny 
the demonstrations founded on them. 

Jesus chose twelve apostles, to rule over the twelve tribes 
of Israel. But they did not gather the tribes, they never 
ruled them, they did not organize the church into twelve 
departments after the one divine model; six of them sunk 
out of sight without leaving a trace of their history or of 
their personal character; and since the days of the apos- 
tles the church has never had twelve departments, twelve 
doctrines, twelve rulers, twelve symbols, or indeed twelve 
anything. The church never has had a single distinctive 
mark of Israel. 

If the restoration of the people of Israel has only a spirit- 
ual sense, and means the Christian church, then the car- 
rying away of Israel to Babylon was only in a spiritual 
sense, and not literal. For the same prediction speaks of 
both the dispersion and the restoration. If Shalmaneser 
and Nebuchadnezzar only took the Christian Church, 
and not the literal cities of Samaria and Jerusalem, then 
and only then, may we interpret the prophecies to mean 
that the Church is to be enlarged and restored, instead 
of the literal people of Israel, arid the literal cities of 
Palestine. 

The church has persistently done all of the things 
which Jesus forbade in His followers. 

The prophets assert in the most positive manner that 
the kingdom of Messiah shall be one of universal peace. 
" Nation shall not lift up sword against nation, neither 
shall they learn war any more." But every Christian 
Nation, without exception, has engaged in repeated wars, 
and its priests have sanctioned these wars. Christian 
nations still fight with the skill of demons, and Christian 
sects still quarrel with malignant hate, in this year after 
Christ 1881. In the light of these facts, to call the 



THE MESSIAH. 323 

Christian Church the kingdom of the Messiah, is to utter 
an atrocious falsehood. 

Nor does the Christian religion, as explained by its 
teachers, contain the foundations upon which the King- 
dom is to be laid. For it does not contain any provisions, 
or principles, or laws, which could be formulated into a 
system and applied in a literal kingdom as its constitu- 
tion. All things must be made new. The confused 
Babel of Christian sects can not be patched up into the 
New Jerusalem. At the present time, 1881 C. E., there 
are 400 millions of church members, or professed Christ- 
ians in the world. This would be enough to make eight 
great nations. They have unbounded wealth and mater- 
ial resources. Yet none of these numerous peoples have 
ever been wise enough or good enough to build even a 
single city in which there was not vice, crime and poverty. 
The Christian Church has neither the spiritual power nor 
the wisdom needed to establish the reign of righteous- 
ness. 

The Messiah. The prophets have a great deal to say 
about the coming Kingdom, and but a very little to say 
about the King who was to be its great founder. And 
we have a right to think that this shows that the kingdom 
was much more important than the king. In contradic- 
tion to the prophets, the Christian world centered all of its 
hopes in a person, and has cared little for the omnipotent 
and immortal system of truth and life which he was to 
establish. 

Id all the Hebrew prophets, there is not even a hint 
that the Messiah was to be a God, or anything more than 
an extraordinary man, excelling all other men in his wis- 
dom, his loftiness of purpose, and the enduring beneficence 
of his government. Had the prophet foretold that God 
himself was to come as the Messiah, the Jews could not 
have failed to read it; but they had no such expectation. 

At the end of His life, Jesus seemed to realize that He 
could not fulfill the Messianic prophecies, for He declared 
that His kingdom was not of that age, but that He would 
come to establish it in power. Whatever may have been 



324 THE BOOK OF LIFE. 

the cause of His failure, the facts of the history can not 
be traversed. We must explain it by saying that His mis- 
sion was to offer the kingdom to that generation before 
their long dispersion, but that the Jewish mind could not 
then accept the terms and conditions which He proposed. 
The Jews could not see that a disconnected collection of 
moral precepts, and the healing of a few sick people, 
would deliver them from the hard yoke of Roman power, 
and from the multiform evils that cursed their social and 
political life. 

And so, guided by fanatical bigotry and blind hate, 
they put Him to the horrible death of crucifixion. He 
died because He was true to the spiritual light within 
Him, a light which could not penetrate or dissipate the 
darkness of that age. 

No system of doctrines and of life was formulated by 
Jesus. Gut off while His mission was scarcely begun, the 
work was left to other hands. Christianity was molded 
into form by monastic teachers, who substituted imprac- 
tical and false dogmas for the simple precepts of their 
professed master. 

The preachers spent eighteen centuries in trying to 
convert men so that their souls would go to heaven when 
they died. But in the whole Bible there is not a single 
passage which promises that any human being shall ever 
go to heaven, or to any other place away from this earth, 
to be happy. The promises of happiness and redemption 
are all confined to this earth. The direct and oft repeated 
words of Yehovah are better authority on this question 
than the unsupported words of the preachers. These 
men taught a salvation which was opposed to the Bible 
and which was a perpetual failure. 

We must judge of the character of the Messiah by the 
nature of the government which He was to establish. It 
involves the unfolding of new forms of knowledge as the 
basis of a new life. It has been falsely taught that Love 
was the one distinguishing element in His character. But 
Yehovah himself has declared differently. Through 
Isaiah He names four intellectual qualities of the Messiah. 



MESSIANIC PROPHECIES. 325 

THE MESSIAH, 

THE Messiah is the founder of a universal and perfect 
system of life and government on this earth. 

For proof of this, read Duet. 18th, 15 to 22.— Numbers 21th, 17, 18. 
—Isaiah 9th, 6, 7; 11th, 1, 2; 16th, 1 to 12.— Daniel 2nd, 44. 

2. The prophets call Him "a Branch," " a Rod," "a David," "the 
Prince " etc etc 

See Isa. 4th, 2.— Isa. 11th, 1.— Jer. 30th, 9; 23rd, 5; 33rd. 15— Hos. 
3rd, 5.— Ezek. 48th, 1.— Zohar, ex. p. 93, e. 3. Berachoth 5, 11. 

3. The Messiah shall gather and rule over Twelve Tribes of Israel, 
in the day that He comes, ' and not eighteen centuries afterward. 

See Jer. 23rd, 5, 6, 7; 33rd, 7, 14, 15, 24— Isa. 11th, 11 to 16. 

4. His marked traits will be the " spirit of Wisdom, and Knowl- 
edge, the Fear of Yehovah, and Might of Will, united with Severity 
and Equity in Judgment." 

See Isa. 9th, 6, 7— Isa. 11th, 2 to 5— Isa. 32nd, 1 to 18.— Isa. 63rd, 1 
to 6— Ps. 2nd, ltol2 (?). 

5. He will rule under " a New Covenant, whose laws are written 
in the inner nature of man." His "Kingdom" will be external as 
well as spiritual It has 12 departments, 12 laws, and 24 leaders. 

See Jer. 31st, v. 27 to 40— Isa. 25th, 6, 7, 8.— Isa. 52nd, 1, 2, 3, 12, 13. 
—Isa. 65th, 17 to 25.— Jer. 33rd, 7 to 26. -Ezek. 36th, 28.— Ezek. 37th, 
25— Micah 4th, 1 to 4— Duet. 30th, 11 to 14— Matthew 19th, 28.— Rev. 
4th, 4— Rev. 7th, 4. 

6. The Messiah's "Kingdom" will begin in a small and quiet 
way, "like a grain of mustard seed," but it will increase until it fills 
the whole earth. 

See Dan. 2nd, 35.— Matt. 24th, 43— I. Peter, 3, 10.— Rev. 16, 16. 

7. He will not employ miracles, but He will use Reason and Sci- 
ence, "the Logos," as the instruments to establish His kingdom. 

See Rev. 19th, 11 to 21. -Isa. 11th, 4— Ezek. 38th, 1 to 23; 39th, 1 to 
21.— Farrar's Early Days of Christianity, chap. 13, p. 151.— Maudsley's 
Body and Mind, p. 59.— Jewish Chronicle, Jan. 9th, 1880. 

8. The prophets of the Old Testament neither assert nor teach 
that the Messiah was to be offered as a Sacrifice to make atonement 
for sin. The passages which Christians quote to prove Him a sacri- 
fice were in each case distinctly spoken of other persons. Such is 
Isaiah 53rd, which is spoken of " My Servant, the Nation of Israel." 

9. The Messiah was to come into the world through a natural 
birth and not by a miracle. Even His " second coming " was to be 
secretly, like a thief at night. Its " clouds of Heaven " are spiritual, 
and only to be seen by spiritual vision. 

See "Come as a thief" in Matt. 24th, 43. -I. Peter, 3rd, 10.— I. 
Thess., 5th, 10— Rev. 16th, 16— See " clouds of heaven " in Matt, 24th, 
30.— Matt. 26th, 64— Rev. 1st, 7.— Acts 1st, 11.— See spiritual clouds in 
Exod. 14th, 19, 20. 

10. The prophets foretell that He was to be a man, and not Yeho- 
vah. He will neither seek nor accept divine honors from men. His 
authority will be in the Truth, and not in His own will. He is simply 
the Leader and Organizer of His age. 

See Jer. 33rd, 15, 17, 21, 26.— Psalm 45th, 1 to 17. 

11. The distinctly Messianic prophecies were none of them ful- 
filled by Jesus of Nazareth. 

12. The Salvation promised in the Bible is from the evils of this 
earth, and it is to be accomplished here. 



326 THE BOOK OF LIFE. 

These are Wisdom, Sagacity, Counsel, and Knowledge. 
With these He mentions only one quality of Love or feel- 
ing, and this is the fear of Yehovah, with one of Will, the 
spirit of might or strength. 

The law of evolution proves to us that nature prepares 
special minds for special work. She fitted only one mind, 
that of Sir Isaac Newton, to discover the law of gravita- 
tion. Only one man, James Watt, succeeded in the inven- 
tion of the steam engine. And so through the whole 
history of discovery and invention. And this law applies 
equally to the greatest of all, the discovery and applica- 
tion of the great laws of human society. One man must 
be the leader in that work. It must not be supposed that 
he will not realize the nature of his own work and its 
importance. 

The prophets dwell upon the work of the Messiah 
because it was to be the most important and far reaching 
of all discoveries and reforms in the history of mankind. 
These discoveries mast be proved by the same methods 
that are used in testing any science. They do not rest 
upon personal claims any more than does the science of 
chemistry or that of arithmetic. 

When Jesus looked down through the ages and in a 
vision saw Himself coming to be re-incarnated, He saw the 
clouds of spiritual light which would surround any 
returning spirit of a high order. But it does not follow 
that when that event actually took place that men in 
general would see the spiritual clouds or light. Men now 
say that angels are frequently sent on errands to human 
beings. But they tell us that they do not see these angels, 
or the light that is around them. In the fifth chapter of 
this Book I have shown that there is a spiritual light 
around the head and body of every spiritually minded 
and cultivated person. And many persons can see it. 

According to the prophecies, the Messiah was to come 
into the world through a natural birth, apparently in the 
same way as other men. Jesus told John that when he 
came again it would be with a new name. 

That the second coming was to be in the name and the 



THE COMING. 



327 







9 



328 THE BOOK OF LIFE. 

authority of Science, is proved by the direct and positive tes- 
timony of John in the 19th chapter of the Apocalypse. 
Under the first seal he saw one come forth on a white horse. 
This was a symbol of pure reason in a living form. His 
name (or Noma, law) was the Logos. Three hundred 
years before the time of John's vision the writings of the 
Greeks had fixed the meaning of this word. The most 
distinguished linguist of our day says — "Logos, that is 
Reason, literally ' gathering,' a word which most rightly 
and naturally expresses in Greek both speech and reason. 
Logos is derived from Legein, which like the Latin 
legere, means, originally, to gather. This is the root 
of Religion. The Latin Intelligo, from the same root, 
expresses still more graphically the interlacing of the gen- 
eral and the single. But Logos in the sense of Word, 
means likewise a gathering, for every word represents the 
gathering of the single under the general." Max Muller, 
Science of Language, page 72, volume second. 

In more than a hundred names of the subdivisions of 
modern science this word logos forms the last syllable 
logy. It was in this name that the Rider on the white 
horse was to fight and win the great battle with the 
Beast. We are told that the Beast believed in miracles 
and used them, but his conqueror believed in science. 
Eighteen centuries ago the people believed that miracles 
were evidence of authority in teaching. It was well 
enough at that time for Jesus to work miracles. But in 
the present age, when people believe in science but not in 
miracles, it would be very unwise to resort to such kind 
of evidence as miracles. 

The Messianic idea, the hope of a great leader, was 
common to the religious creeds of China, India, Persia, 
Arabia, and other nations. It was a natural thought and 
hope, though often overlaid with inconsistent fictions. 
Its fulfillment is a part of the spiritual growth of our race. 

Messianism is not simply a Jewish or an exclusive idea. 
The prophecies make its blessings extend to the widest 
circle of the nations. 




The unity of all truth is 
the basis of Science. In the 
childhood of the world, man 
looked upon nature every- 
where as unstable, arbitrary 
and disorderly. It is only 
through science that we per- 
ceive the order and stability, 



330 THE BOOK OF LIFE. 

the majesty and universality of her laws. Beneath all 
the changing and disconnected surfaces of objects and 
events, science reveals the play of eternal harmonies. 

The man of science observes, classifies, and analyzes 
the objects of nature and their actions, in each domain 
he may seek to explore. He does more than this. He 
institutes experiments and evokes new phenomena. 
Through these methods he finds those regular forms of 
structure and those uniform methods of action which he 
terms the Laws of Nature. 

He discovers that the atoms of spirit and of matter 
possess inherent forms and powers. Each one has its 
own modes of behavior, its intrinsic laws of form and 
action. Thus the laws of nature are within each object, 
and inseparable from it. They are not external rules or 
forces which the objects are compelled to obey. Hence 
these laws were never created, they are as eternal as mat- 
ter and spirit. God never made any law, but He 
announced laws to men. The laws were as eternal as 
Himself. 

The grouping of facts into the form of laws is the work 
of science. The lower steps of science are called Common 
Sense. In its higher stages of development, science 
always measures. It reveals to us exact relations of 
quantity. Thus, for example, common observation 
teaches us that water may be converted into steam by 
being heated. But science shows us the exact amount of 
heat required to produce this change. 

All science is practical knowledge, for it is based upon 
an exact acquaintance with the objects of nature. It 
differs from other knowledge in possessing system, clear- 
ness, and certainty, in place of disorder, obscurity and 
uncertainty. 

Miracles. In ancient times the unusual display of 
material or physical power was called a Miracle. The 
law and force of gravity pulls all near objects toward the 
earth. This law is neither suspended nor destroyed when 
I lift a weight from the ground. But simply my muscu- 
lar force has counteracted the force of gravity. That 



METHODS OF SCIENCE. 331 

force continues to pull down on the weight. It is equally 
true that a spiritual force may counteract a physical 
force. For all forces are related to each other; they are 
convertible and counteractive. 

Forms of Knowledge. Id classifying the branches 
of knowledge for the purpose of study, two methods pre- 
sent themselves. By the older and now prevalent mode 
we should form three great branches, Art, Letters, and 
Science, and arrange the subdivisions of these as in the 
table " Analysis of Knowledge.' 1 The central branch is 
the storehouse of knowledge, while Science explains 
laws, and Art applies these in the practical work of life. 

Or, as denned by an eminent Scientist : 

Ordinary knowledge expresses in a single formula a 
particular truth respecting a particular phenomenon. 

Science expresses in a single formula a general truth 
respecting an entire order of phenomena. 

Philosophy expresses in single formula a universal 
truth respecting all phenomena. 

Art consists of rules by which work is to be done. Skill 
is the mental and physical qualification required for the 
application of these rules. 

Methods of Science. The vague and instant per- 
ception of truth is called Intuition. Its discovery by 
comparison, experiment, and analysis, is Induction. And 
when, from one or more known laws we infer certain laws 
or results, this is Deduction. These are the methods by 
which science has been developed. 

All mature science is practical knowledge. There may 
be fragmentary knowledge which is still practical, like 
agriculture in its present state, but all such knowledge 
is more or less uncertain in its results. 

The previsions of science are deductions; as, for 
instance, when from the laws of astronomy it is predicted 
that at a given time there will occur a transit of Venus, 
or an eclipse of the moon. When the historic movements 
become rhythmical, then the date of human events may 
be predicted in this way. 

The forces which are to produce any given event are 



332 THE BOOK OF LIFE. 

in action to a greater or less extent, long before the event 
occurs. In case of a seed planted, it may be for weeks; 
in that of a national revolution, the producing causes may 
have silently operated for centuries. The organ of Rea- 
son may not perceive or detect the tendency of these 
obscure forces; but the organ of Inspiration is impressed 
by them, and from their subtile radiations it forms an 
image of the future. 

Many of these forces, in any case, 'are too faint and 
obscure even for the delicate receptive powers of Inspir- 
ation, and hence its predictions are seldom accurate and 
minute. In the daily affairs of life, the quick warning 
voice of Inspiration is of constant value. 

The great prophecies of the Bible were made through 
impressions on this faculty. Yet they were made by 
spiritual beings who knew the plans and laws which 
govern the collective life of the human race throughout 
the unfolding ages. 

Nearly all the great truths which compose modern 
science were perceived in vague outlines long before 
Eeason worked out their demonstrations. In this early 
form they were almost entirely impractical. No truth 
can mature without the light of reason. Yet the early 
form of truth may be exceedingly attractive from its abun- 
dant use of symbols. Reason alone can tell us all that 
these symbols mean, and what relation they bear to 
human life. 

Every organ receives impressions from the particular 
kind of forces to which its functions are directly related. 
But it is the special office of Reason to take the impres- 
sions received by every other faculty; and by comparing, 
analyzing, and combining them, to discover the relations 
existing among them, and to group these relations so as 
to show the manner in which the producing forces have 
acted. Thus it unfolds Law; for Law is an expression 
of the uniformity of relations among phenomena. 

The organ of Imagination greatly assists that of Reason, 
for it is active in forming hypotheses, and in embodying 
the results of reason in vivid and formal conceptions. 



CRITERION OF TRUTH. 333 

The Intellect could not be creative without imagination. 
It molds the abstract and apparently intangible work of 
reason into the distinct and concrete forms and objects of 
art. In thus dealing with the concrete, Imagination 
reaches and stirs the entire realm of feeling or emotion. 

The Syllogism. In the act of reasoning, the mind 
uses a certain formula or method called the Syllogism. 
It includes the Major and the Minor Premise, and the 
Conclusion, as in the following example: — 

Major Premise — A plant has a circulation. 

Minor Premise — An oak tree is a plant. 

Conclusion — Therefore an oak tree has a circulation. 
In this case the major premise could only be established 
by examining and comparing a great number of plants 
and finding a circulation in each of them. The minor 
premise likewise requires observations to establish its 
correctness. If either premise of any syllogism be false, 
then the conclusion must be untrue or unwarranted. 
The syllogism is not itself a test of truth. It only enables 
us to put all our propositions into a convenient form for 
examination. We may form a systematic statement 
which accounts for all the phenomena in any given case ; 
this statement is an Hypothesis. When the parts of this 
statement become verified or demonstrated, then we call 
it a Theory. It is often necessary to construct an hypothe- 
sis for convenience in a course of investigation. 

Criterion of Truth. As the lungs of all men are 
adapted to breathe the air, so the intellectual faculties of 
all men are adapted by nature to perceive and under- 
stand the laws which rule our own being, and those 
which relate us to the varied objects of the universe. 

Every truth, every law, bears a fixed relation to the 
mental constitution of man. Therefore, when it is once 
fully understood, it must appear essentially the same to 
all minds. Nature is not a system of jugglery. It was 
not contrived to mystify and perplex man. Every human 
being has an eternal right to understand the material and 
spiritual laws of nature. The methods of science apply 
to all of these with equal force and completeness. 



334 THE BOOK OF LIFE. 

The means of proof in science are open to all persons. 
But they must take the proper steps and institute the 
necessary conditions of proof. Thus it is a truth of 
science that in any circle every part of the circumference 
is equally distant from its center. It is another truth 
that in a right angled triangle the squares erected on its 
two shorter sides are together equal to that erected on its 
longer side. And any person can convince himself of 
these truths by simply drawing the circle and the squares. 
And so of all truths in science. They never rest upon 
personal authority, or the testimony of witnesses, like 
truths received alone through inspiration. Thus science 
is the only standard of truth to which all men can agree, 
for it is the only one where the proof is always open to 
examination. 

It is true that meu differ in their capacity to investi- 
gate. The scientist makes allowance for this difference 
under the head of Personal Equation. 

If we impose any doctrine or belief upon any person, 
then we violate a law of his reason. For through that 
faculty he has an eternal right to examine any and every 
idea presented to him, and to have its truth clearly 
demonstrated before he is obliged to accept it. When 
such demonstration is made, then he accepts it by a 
necessity of his intellectual nature. No persons actuated 
by the true spirit of science could ever persecute those 
who differed from themselves, or seek by physical force 
to make others adopt their ideas and practices. 

Science is the only Standard of Truth. It appeals to 
the universal nature of man. Science explains, but it 
does not dictate. Its authority is not personal, but is in 
the very nature of the objects which it describes. It 
teaches, but it does not command. It counts and it 
measures. Its sceptre is reason, its throne is common sense. 

Abstraction. In the concrete or actual world, many 
laws are united or concerned in one object. The laws do 
not stand out separately. For example, let a person lift 
a ball in his hand. The law of gravitation resists the act 
of lifting by pulling the ball toward the earth. The laws 



NATURE OF CAUSES. 335 

of physiology are concerned in contracting the muscles 
of the arm and hand. This contraction has involved a 
chemical law, for carbonic oxide has been evolved by the 
muscles. The laws of thought were exerted to direct the 
muscular movement, and this movement itself involved 
the mechanical law of the lever. At least five laws were 
concerned in this simple action of lifting a ball. Any 
single force which comes into contact with an object is 
divided into a number of forces, which differ in direction 
because they have combined with forces which were in 
the object itself. 

Most laws are so interlaced with others that to dis- 
cover them we must take our collected impressions and 
mentally separate those of certain phenomena from their 
connections with others, and thus reveal the uniformity 
of action or relations. When we consider the color of an 
object without giving any attention to its form or other 
properties, we do not pull or draw the color from the 
object, we simply give attention to one property at a time. 
The abstraction is wholly within our own minds. All 
nature is concrete. The laws of nature are few in num- 
ber; the facts grouped under each law are many. 

Cause and Effect. Everywhere around us we see 
the perpetual transfer of forces. That which at one 
moment appears as a cause, may at the next moment 
appear as an effect. The chemical combustion of oil in a 
lamp causes light, and this is an effect. The light causes 
an effect in the eye, it impresses the rods and cones. 
This effect, this impression, in turn causes a vibration of 
the optic nerve. This effect is transmitted to the brain, 
and causes a train of thought to be awakened there. This 
last may cause us to supply the lamp with more oil and 
fire, and thus keep up or renew the circle of causes and 
effects. We perceive clearly, that Cause and Effect are 
not things which are of a different nature. They are 
simply terms which designate different and successive 
steps in a series of actions. 

Each individual effect has a cause. Force has been 
exerted for its production; but this effect is itself a cause 



336 THE BOOK OF LIFE. 

and can exert force in turn. Some old writers affirmed 
that, as all things must have a cause, therefore the great 
First Cause is the Deity. But they mistook the very 
nature of Cause and Effect. These terms express pre- 
cedence and succession, they apply to the parts of a series 
and can not describe the whole. The universe as a whole 
never came into existence. 

Nature of Space. The ancient philosophers were 
mistaken in regard to the nature of space itself. They 
conceived that space could exist whether any object were 
in existence or not. But this conception was not true. 
Space is simply one of the three essential properties of 
matter and spirit. These three general properties are 
foem, space, and parts. Let us take a block of wood 
for our illustration, like figure 2 in our engraved Chart of 
space. This block has form or shape, for it is a cube. It 
has space, expressed in its length, breadth, and thickness. 
It also has parts, for it is bounded by six different sur- 
faces or sides. We can not possibly imagine a piece of 
wood that does not possess dimensions, that has not 
some form or other, and that does not also possess parts. 
Nor can we imagine anything else which does not also 
have these three properties. 

Now no matter where we take our block of wood, it 
will contain exactly the same space that it does now. 
That is, it will have the space included between its six 
sides. All the men in the world can not get this space 
away from the block. When the block is moved, it car- 
ries this space along with it. It does not leave this space 
and get other space as it moves along, any more than it 
leaves its square shape and gets another square shape as 
it moves. What then does happen in this case? We will 
illustrate by the two circles at the top of the diagram. In 
the first position, the circle shows spirit above and mat- 
ter below, with ether at the center. Turn this circle one- 
half of a revolution, till it has the second position. Hav- 
ing done this, spirit is where matter was, and the latter is 
where spirit was. But matter still has all of the shaded 
surface, and spirit has all of the light surface, just as 



CHART OF SPACE. 



337 



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Spirit* §=j;tfier^ l.Jvfatter.£ 



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338 THE BOOK OF LIFE. 

before they were moved. Neither of them has given up 
any of its space. In moving one, we of necessity moved 
the other. And this is true universally. We can not 
move any object without also moving some other object 
to exactly the same extent. 

In our common experience, the senses only partly 
inform us of the actual facts of the case. A man walks 
into a room, and does not see that in order to do so, he 
had to push a quantity of air, equal to the size of his own 
body, out of the room. He swings his hand in the air, 
without seeing that he must move the air in order to 
move his hand. If the air and the ether had been visible 
to man, then he would have seen all the objects which 
were concerned in aoy of these movements, and he would 
never have formed the theory of blank spaces or absolute 
vacancies in nature. He would never have tried to think 
of space except as one of the attributes of each object. 

All of the space there is in the universe is that which 
exists as a part of each object. Each has its own space, 
and never will require any more or any less. Space is not 
an object by itself any more than shape is an object by 
itself. We never measure any space except by measuring 
an object. For instance, we measure the distance of the 
moon by measuring the angular lines of objects here on 
the earth. 

The idea of space includes the sub ideas of limit, 
direction, and position. In figure 3 of our chart the lines 
O V and D F represent space in its simplest elements. 
How do we know that there is a difference between these 
two lines? We know it because that if we lay the line 
O V on the line D F the limit O will not coincide with 
the limit D. The limits of the two lines are not alike, 
and therefore the space of the two lines is different. If 
we cover up or conceal the limits, then we can not dis- 
cover the difference in space between the two lines. In 
other words, we can not measure or conceive of space 
without considering its limits. In the triangular space, 
if we remove the three limiting lines, our conception of 
the space will be lost. 



RHYTHM AND TIME. 339 

Look at the lower figure in our chart. Let us start 
from the point A and go to the right in the direction of 
the arrows. As we pass from the first limit of spirit and 
go across we reach the last limit at B. But this is not 
only fche last limit of spirit, but it is at the same time the 
first limit of ether. Crossing the ether in turn we find its 
last limit to be the first of matter. A limit then has a 
twofold function. It both unites and separates objects. 
Wherever we may go in the universe we shall always find 
that the last limit of one object is the first limit of the 
next. Whether we traverse counties, states, or conti- 
nents, or if we could fly across the interstellar ether to 
distant suns and worlds, we would have the same space- 
experience that the child has when it creeps across the 
squares of its mother's carpet. What kind of a fact is it 
which this universal experience has revealed to us? We 
can express this fact in one word, Continuity, and its 
adjective, Continuous. We have learned that the objects 
of nature are continuous or adjacent to each other. The 
most powerful microscope shows us this fact just as 
plainly as our naked eye, but not more so. There is 
nothing about the subject that is difficult to understand. 

The word Infinite means that which has no limits or 
end. But if each object in the universe has limits then 
whatever word we may select as the collective name of 
all things, that word must not exclude and make impos- 
sible the invariable properties of its parts. We may well 
say that the universe is all-extended or all-extensive. 
These words express the actual and simple facts of the 
case. But to say that the universe is limitless is to utter 
a falsehood. What would we think of a man who should 
affirm that while each apple in a basket was yellow yet 
the whole of them together have no color at all ? 

It would be much better to name all things, taken 
collectively, the Omniverse, the All- turning, instead of 
calling it the Universe or one-turning. The cosmical 
systems have each one center of movement. But there is 
no proof and no need of supposing that they all move 
around one common center. 



340 THE BOOK OF LIFE. 

Every object that was ever formed, had to be made out 
of something else which had just as much space or mag- 
nitude as the object has. If it required more room than 
its component materials had, then there would not be a 
sufficient place for it. One object can not get any space 
away from another object. 

A Line is not by itself an object. The object itself has 
breadth, though the line which expresses its limit has 
none. Lines, limits, points, circles, and all forms, exist 
only as attributes of objects. 

Law of Rhythm, or Time. In all motions the cen- 
tral element is Time, and all motions are rhythmical, or 
have measurable forms and limits, and when these are 
reached, they tend to repeat themselves or return to 
equipoise. The smallest of these forms are the waves of 
the forces, and the largest are the paths of the cosmic al 
bodies. 

A man swings his hand in a circle. The movement has 
shape, for it is circular. It has space, say two feet across. 
But there is another element in this movement. It has 
Duration or Time. Without this central element, we 
could not know that a motion had been made. Time is 
simply and only a part of every motion. It is the central 
element of motion, just as space is the central property 
of matter. Time and space are thus counterparts of each 
other. 

A person who has once experienced the sensations of 
time never can mistake them for anything else. We 
measure time by the movements of the earth around the 
sun, or that around its own axis; by the motions of the 
moon around the earth, or by the movement of wheels in 
clocks and watches. And, less exactly, by the movements 
of growth in plants and animals. It is evident that 
there can be no infinite time. For each motion has its 
own time, just as each thing has its own space. To say 
that motions take place " in time " would be like saying 
that a man's head was in his head. Time can not cease 
to exist unless motion also ceases to exist. The word 
Eternity is a collective term expressing time as a whole. 



YEHOVAH. 341 

Time differs from eternity only as half a cup of water 
differs from a cup full. Time is always measurable into 
periods. 

A Personal Yehovah. Let us turn these thoughts 
toward a personal Yehovah. All the facts disclosed by 
science necessitate such a being. But Yehovah is not 
infinite, any more than the universe is so. " But is He 
not all-extended, or omnipresent?" I answer that the 
Bible does not represent Him as having either of these 
attributes. A man can know what is taking place in a 
room without being as large as the room is, and without 
being in all parts of it at once. 

The mighty currents of spiritual and material force 
which traverse the universe form a spiritual telegraph 
and enable Yehovah to carry on its government without 
difficulty. The great forces of the earth culminate in 
man as their crowning center. Science has a right to 
think that the magnificent forces of the universe likewise 
center in that majestic Being who is the object of man's 
highest love and adoration. The Bible represents Yeho- 
vah as having the same shape as human beings; man was 
made in His image. And the science of geometry demon- 
strates that the human form embodies the highest possi- 
ble combination of universal forces. The scientists who 
had never measured or examined a single one of these 
curves of the human form, yet did talk to us so glibly 
about God's not having any form, and they ridiculed 
" anthropomorphism," as they called it. But had they 
known the laws of form and the nature of spirit, they 
would never have indulged in such abortive speculations. 

It is absurd to speak of Yehovah as infinite, to attempt 
to describe His greatness by a term which altogether 
excludes the idea of extension. But we can readily 
understand that Yehovah may be a conscious center of 
the universe, just as the brain of man may be conscious 
of all parts of the body. The processes of world growth 
and of universal motion are all in harmony with the attri- 
butes of the Divine Mind, the great center of all the 
acting forces. 



342 THE BOOK OF LIFE. 

The Deity is a personal being, and man is in His image. 
Man has the same number and kind of attributes, but 
differs in their degree of development. Through a study 
of man's nature, we may obtain a true knowledge of the 
Divine Original from which it was copied. An obedience 
to the laws of Yehovah is only a fulfillment of the true 
laws of the human constitution. Our affection for Him 
may, and should be, direct, conscious, and reciprocal. 
Our entire nature, every faculty of our minds, must find 
its perpetual and complete response in His all-perfect 
life. 

The old preachers and sages long taught the people 
that as the Deity is infinite, therefore the finite mind of 
man can not comprehend Him, but must blindly and 
trustingly accept God and Religion as sublime mysteries. 
Such teachings are directly opposed to the demonstrations 
of science and to the plain declarations of the Bible. 
The prophets say that in the Messianic age all persons 
shall have a knowledge of Yehovah, from the least to the 
greatest. Bat where knowledge fills the mind, there 
mystery can not exist. 

For three hundred years past men have been finding 
answers to questions which had puzzled the human mind 
for thousands of years. "What one man can not solve 
another may. Science beckons us to a temple of wisdom 
whose light is all glorious within. It bids us worship a 
God in whom is no darkness. It does not reveal a nature 
who is only a tricky magician, always working behind 
black veils of mystery. Her face, like that of her Master, 
shall shine as the sun. 

In the Mosaic account, God is represented as creating 
the world. We must now consider the import of the 
terms used in that account, according to the known laws 
of the Hebrew language in which it was written. 

The word Bara, translated " create," does not mean to 
produce from nothing. Its number is 203. This number 
means that at first there are two things, and these, left 
free to act upon each other, produce a third thing. Now 
this is precisely true in every act of making or formation. 



DIVINE RULERS. 343 

It must have been as true 6000 years ago as it to-day. 
The phrase " Vayomer Elohim," " and God said," is used in 
the account nine times. The number of this phrase is 
7x7x7. As 7 means spiritual force or dynamic energy, 
this phrase means that spiritual force was used three 
times, or to the fullest possible extent, as the creative fac- 
tor. It does not mean that God simply uttered the 
sounds of the sentenses given in the text. 

It has been supposed that God has a right to rule the 
world because He made it. But He is not the God of the 
dead, but of the living. His rulership depends upon His 
now being the center of all spiritual forces. My head 
rules my body, but it did not make it. My brain rules 
my hand, but it did not make my hand. The President 
rules a nation, but he did not make the nation. 

/-s*/^s^v ^ ne Divine Government of our universe 
^J^n Tl^ involves many gradations of rulers. This is 
partly illustrated by the initial Chart at the head of the 
ninth chapter. On the earth, and beneath us in rank, 
are the animals, plants, and minerals, with many descend- 
ing degrees of life and power. 

The realm or sphere of humanity has many ranks of 
intelligence and spiritual elevation. Collective humanity 
or society has members, assistants, leaders, and Centers. 
And societies are graded in Bands, towns, counties, states, 
and nations, with the Unation over all. 

Above man is the Divine realm. This is the eternal 
Archetype from which we have copied the perfect system 
of human government elaborated in preceding pages. In 
that higher realm there are also three ranks of officers. 
The lowest of these are the Kerubas, corresponding to 
assistants among us. Next in rank are the Melakas or 
leaders, twenty-four in number. More central than these 
are the Serafas or Centers. All these are in each of the 
seven ascending Orders of spiritual life. 

The highest of these orders is ruled by Yehovah. This 
is the name revealed to Abraham and to Moses as the one 
word in the Hebrew language which was capable of 



344 THE BOOK OF LIFE. 

expressing the divine nature. Again and again through 
the prophets it is declared that this is His name. See 
Exodus 3rd, 15, and 6th, 3.— Psalm 83rd, 18.— Isaiah 42nd, 
8.— 48th, 2, and Jeremiah 33rd. 2. 

We are told by Moses that " Yehovah Elohim created 
man in His own image and likeness, male and female 
created He them, and called their name Adam." This 
word being plural in that language could mean a pair. 
I have given the likenesses of these first parents of the 
white race in the first chapter. 

The words Tselem, and Temun ah, translated "image 
and likeness," mean the same as in English. They mean 
shape and form, and every Hebrew scholar knows that 
they do. The Divine nature is therefore dual, like that 
of man. It includes a divine Father and a divine Mother, 
two beings as separate and distinct as man and woman. 
The one name Yehovah applies to both. This word has 
the number 26, and according to the laws of numbers, 
this represents thirteen masculine attributes in perfect 
development, which could only be in a person of the male 
sex; and thirteen feminine attributes dominant, which 
could only exist in a person of the female sex. The word 
Jehovah can not therefore be a true name unless it repre- 
sents both a Father and a Mother. 

The higher we go in the scale of life, the more distinct 
do the two sexes become. Therefore if the power of the 
two sexes is blended in one person in Yehovah, then He 
resembles the lowest kinds of life rather than the highest. 

In ancient times the position of woman, and of man 
too, was so degraded that a knowledge of the existence 
of sex in the divine being was regarded by Moses as a 
source of corruption, and so it was kept from the common 
people, as the " Mystery of the Sacred Name, Yehovah." 
Its full meaning could only be revealed when the time 
came to discover the true structure of society, in which 
woman is elevated everywhere to equality of rank with 
man. The Jewish Kabbins taught that the Sacred Name 
would be explained when Messianism came to save the 
world, and their expectation is now fulfilled. 



SYNTHETIC LAWS. 345 

This great truth brings the Divine nature near to us in 
all the fullness and sweetness of spiritual affection. It 
removes the veil from the divine realm of love and light 
above us. In our heavenly Father and Mother are all 
the attributes that constitute our own nature. And 
though these exist there in transcendent perfection, yet 
they can swiftly respond to every thought and feeling 
and wish of the uplifted human heart. 

The name of the Divine Father requires a new word to 
express its full significance. This name is Moressa, and 
that of the Mother is Marina. The letters in these are 
sounded as marked in this tenth chapter. The name of 
their assistant or Marshal is Mirosa. There are three 
distinct persons at the center of the divine government. 

Bands of angelic messengers belong to the work of 
spiritual life and government on the earth. They are 
engaged in executing the will of Yehovah here, and in 
responding to the prayers of men. They understand the 
divine laws, they know what is right and what is best. 
They may answer prayers and requests themselves, for 
they know when these are proper. They do not usually 
need to carry the messages any higher. In the special 
work of establishing Messianism on the earth, in the 
present age, four Serafas were sent to superintend its 
four divisions of movement. I give their names in 
Hebrew on the map of tho New Jerusalem. Over the 
department of wisdom is placed the serafa Uriel ; over 
that of religion is Michael ; over that of government is 
Gabriel ; and over that of physical life is Raphael. 

The Deity rules only by executing laws which He did 
not originate, for they are as eternal as Himself. These 
laws include our vital relations to Him and to other spir- 
itual beings. In ancient times, Yehovah communicated 
to man through the use of spiritual laws and forces. And 
the same thing can and does take place now. With His 
faithful servant Adasha He has often conversed face to 
face, and revealed His personal form. He has answered 
thousands of her questions, with a wisdom and a spiritual 
knowledge surpassing that of man. 



346 THE BOOK OF LIFE. 

While all the truths which are positively affirmed in 
this Book of Life have been subjected to the rigid tests 
of science, yet the Author in every part of it, has received 
the direct indorsement of Yehovah in answer to his 
questions. In our day it is not the separation of inspira- 
tion and science, but it is their complete blending that is 
to produce the perfect fruits of wisdom. 

Law of Relation. The objects of the Universe are 
in Series or categories, and between these, in different 
series, exist definite relations of properties, existence, and 
motion, so that the truths of each category are repeated, 
within limited variations, in every other category. Uni- 
versal laws express these relations, and the special laws 
of each series express the variations. Every object has 
power to affect all other objects, and to cause changes 
in them. 

This great law is the basis of the Universal Synthesis 
presented in the initial Chart of this chapter. The sphere 
at the center represents the universe, and broad lines 
divide the chart into four great sections. In one of these 
is placed the classes of Objects. Their modes of exist- 
ence are placed directly opposite. Every object has 
Properties and Motions. These form the two other sec- 
tions. 

In every object and every action, are three parts or 
forces. The two side members of this trinity support the 
central member, and the general relation of the three is 
formal, static, and dynamic. The side members of a trin- 
ity are its chief instruments of differention. 

Every object has the properties of Form, Space, and 
Number; and in every atom these inherent properties 
give rise to constant vibrations of a definite character. 
In objects more complex than single atoms, their forms 
are fixed expressions of the rations with which the pro- 
ducing forces have acted. 

In regard to Motions in objects, we may think of them 
as coming together into forms, and exchanging places or 
forces. This is Creation, and subdivides into making, 
concreting and evolution. Or we may think of objects as 



LANGUAGE. 347 

antagonizing- or combining without producing new forms. 
This is Bimotion, and divides into unition, polation, and 
variation. And, centrally, we may consider the element 
of Time, which subdivides into rhythm, duration, and 
succession. 

The further analysis of these basic ideas is in the 
extended synthetic tables. 

On comparing the words of our chart it will be found 
that those which are exactly opposite, measuring through 
the center, balance and support each other. Thus there 
could be no motions of creation, no production of forms, 
if matter or objects did not possess the property of form. 
Neither could a motion have any time, if there was no 
space for the moving object to pass over. The polar 
action of objects depends upon their having parts capa- 
ble of separate action. Thus each kind of motion is 
directly based upon some one property of matter. 

Universal Language. When all nations have the 
same political and social constitution, the jealousies and 
quarrels which so long divided them will come to an end. 
The common interests and common knowledge of all 
nations will demand a universal Language as its symbol 
and instrument of expression. 

A few laws pervade and sustain the sublime movement 
of the universe. Language consists of symbols by which 
the laws and facts of the universe may be expressed. And 
the structure of Language should reflect the same order, 
simplicity and unity. 

The English, French, German, Hebrew, Sanscrit, and 
other great languages of past times, were all of them 
formed by peoples who were in a semi-civilized or savage 
state. Not one of them is based upon regular or definite 
principles. They are full of absurdities, deficiencies, and 
difficulties. They are natural growths in the same sense 
that ignorance is natural, and not more so. An English, 
a German, and a French artist would all of them draw a 
head of Goethe in nearly the same way, and each would 
recognize the portrait. But if asked what it was, one 
would call it a "head," one would call it a "tete," and the 



348 



THE BOOK OF LIFE. 



other would say it was a "koph." They would not make 
a single sound alike. Certainly there is nothing natural 
about such words. 

As a matter of fact, every past language originated in a 
single family, a man and his wife, with his children and 
grandchildren. If a single group of men should now 
originate a language, it would be just as natural in its 
origin as any of the old ones. 

A new language, constructed now, could represent the 
entire growth of all past ages. It could express all of our 
attainments in knowledge, in social life, and in the varied 
forms of industry. Such a language would be much 
more truly natural than any of the old ones. For it would 
express the maturer growth, the higher life and thought 
of the present age. And it would be consistent in all of 
its parts, for it would conform to all the natural laws of 
sound and vocal expression. 





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The child is herald of the 
man. He bears the ideal 
promise of perfection. In 
his education we shal] find 
the unfolding destiny of the 
nations. 

The life of man is three- 
fold; it is Intellectual, Social 
and Industrial. A true edu- 
cation must therefore include 



349 



350 THE BOOK OF LIFE. 

the head, the heart and the hand. It must be a system of 
Instruction, of Culture and of Training. That is, it must 
impart knowledge by natural and attractive methods, it 
must cultivate all of the mental faculties in a systematic 
manner, and it must give a practical training which shall fit 
the pupil to fill a productive place in the living work of 
society. And we must base all these upon a scientific 
knowledge of man's mental and physical constitution. 
He is the subject we are to work upon. 

The old Greek geometer told the king that there was 
no royal road to geometry. One might think from the 
civilized methods of teaching that our instructors have 
taken a sort of grim delight in rendering all the paths of 
knowledge especially unroyal and disagreeable. We have 
taught the knowledge which is in books as though it 
were something essentially different from that which 
exists in real things. The black, dead letters of a book 
have no vitality. They do not reach the child's feelings, 
the quick center of all his intellectual activity. The 
intellect, the feeling and the will are linked together by 
responsive laws of mental action. We must use them 
all together. 

As the gymnasts increase their lifting power by har- 
nesses which distribute the pressure on many parts of 
the body, so we must take the excessive pressure from the 
intellect of the school child, and let more of it bear on 
his feelings and his will. We must realize that it is just 
as natural for a child to acquire knowledge as it is to 
breathe. If we conform our methods to the natural laws, 
then education will became a vital growth and not an 
artificial process. 

A few examples will show how these new methods will 
work in practice. We will describe these partly in the 
words of another. The school-room is made one of the 
most attractive rooms in the unitary Home. It is adorned 
with pictures, flowers, minerals, curiosities, and all that 
can appeal to the opening senses of the young mind. In 
the aisles between the desks are carpets to lessen the 
noise. On these desks are tablets and lead pencils. On 



THE SCHOOL. 351 

the blackboard are words written with colored crayons, 
in red, and green, and white. The teacher now says: 

"Mattie's class may copy the red words; Willie's class 
may write the green words; and Fannie' s class may take 
the white words." 

The children take their tablets and copy the colored 
words ; they learn to write and to distinguish colors at the 
same time. 

Another class which does not know the alphabet is 
standing before a blackboard. '* What do I hold in my 
hand? " says the teacher. Every hand is raised. " What 
is it, Charlie ?" "A cat." 'Can you tell me a story 
about it? " Every hand is up again. " Well, Susie? " 
" I see a cat. " " Very ■ well, now look at this on the 
board. " She writes the word " cat. " " What is that? " 
Not a hand is raised, but every eye is studying the 
unfamiliar letters. The teacher sketches a cat on the 
board. 

" Now what does this stands for?" pointing to the 
word. Two hands signal. "Sophie?" " A cat. " "Oh 
no. Carrie?" "Cat," "Right, Now I will add our 
old friend," prefixing the adjective " a." " Now, Sophie is 
right — 'a cat!' Who can find another?" With this 
suggestive leader, the word " cat " is written on different 
parts of the board, but among other words, and the chil- 
dren eagerly search it out. 

The teacher writes the sentence, " I see a cat. " That 
puzzles the little heads at first. But one hand is raised, 
and another, and another. "Carrie?" " I have a cat." 
4 'No. Artie?" " I see a cat. " The word see is wholly 
new to the class, but the context has suggested it to them, 
and it becomes fixed in their minds by association. "Now 
you may copy this on your tablets. Good-bye. " 

The class return to their seats, to write and re-write 
these two new words. The pronoun and adjective they 
had learned before, and they have fixed the looks of all 
the four words in their minds. They have learned to 
substitute written words for pictures. They are not told 
anything. They find out by their own thinking. Each 



352 THE BOOK OF LIFE. 

one is required to " tell a story;" he must form a com- 
plete sentence, however short it may be. 

In learning to count, actual wooden blocks are used. 
Take a class of six young pupils, who have learned to 
count as far as five. The teacher begins, "I have five 
blocks, two, and two, and one," separating them into 
these numbers "Now I hold one more. How many 
blocks have I now?" Several hands are raised. "Well, 
May?" "Seven," answers the confident May. "How 
many of you think that May is right? None. Well. 
Georgie, tell us about it. " " I have five blocks, and I 
add one, and have six." "Six what?" "Six blocks." 

" How many noses have we around the table? Well, 
Willie? " " Eight. " " No, we will not count our visitor. 
Tell me something about it. " "I see seven noses. " 
" Now we'll all go to sleep. " The little heads all bend 
down, and the teacher removes two blocks. " Wake up 
and find something. " Every eye is on the blocks. " Tell 
us about it, Jamie. " " There were six blocks and two 
have been taken away." "How many are left, May?" 
" There are four blocks left. " 

Thus the lesson proceeds with concrete numbers. The 
chiLlren see the numbers. They do not merely hear 
words, the objects are before them first. But they have 
embodied each newly found idea in words of their own. 
Though quickly acquired, it is fixed in the memory. The 
class is now weary. A little change will rest them. The 
teacher leads in a merry song and a brief play, and then 
all are ready for fresh work. 

The whole school is now called up. Their lesson will 
combine grammar and arithmetic, and at the same time 
exercise their imaginative faculties. The teacher writes 
a number of simple sums on the blackboard. The pupils 
are to match and explain each one of these sums with a 
story. A dozen eager hands are up. "Well, Leona? " 
Leona rises and says: " I was walking in the lane, and I 
found two butterflies, and then I saw two more, and that 
made four butterflies. " " Very well. " The teacher puts 
the answer under the proper example, and then calls 



THE SCHOOL. 353 

another child. " I had two yellow apples, and my brother 
gave me five red ones, and then I had seven apples. " 
The whole school is interested. Each one is eager to tell 
a story and win one of the sums. 

Suggestive whispers are freely allowed. The little inven- 
tive brains soon capture the entire board with exactly fit- 
ting stories. Now the exercise is changed to work in sub- 
traction, and the answers are in stories as before. The 
children form their answers from their own range of 
experience, in the house, the field, or the street. They 
are encouraged to name the properties of the objects 
which they use to make their answers. They do not 
merely say " apples, " but " red apples. " 

Let us try a class in fractions. They deal with dividing 
objects. And the first thing must be to let them see the 
division take place. The class is seated around a table, 
and before each is a lump of clay. Each one pats his 
lump down to a square cake. The cake is now divided 
into two equal parts, and these are again divided and their 
size and weight are compared. They see the meaning of 
wholes, and halves and fourths, and they state these dis- 
tinctions in words. 

In the same way they study the addition of fractions. 
One child s cake is divided into eight parts, then four are 
taken away and half a cake is added from another cake. 
They see at once that putting together one-half and four- 
eights make one whole thing. They have learned a real 
fact, not a mere string of words in a book. Now they are 
ready for a diagram. They draw four white bands on the 
blackboard. Then they divide these by cross lines in red, 
and subdivided them by lines of green. Tracing the 
colors through each band, the pupil sees the exact rela- 
tion of halves and fourths to the whole. 

A class in geography is before us. They are to study 
the geography of Great Britain. They choose one of their 
number as a scribe. They have already read its descrip- 
tion in their text-books. A table is before them with a 
pile of brown molding sand. They must first spell out 
the name of the country, and, as they proceed, all the 

23 



354 THE BOOK OF LIFE. 

important words of the lesson are spelled, and written by 
the scribe on the blackboard. They are to study the sur- 
face, with its mountain ranges, its plains, lakes and rivers, 
and its indented sea-coast, by molding all these in the sand. 
Each pupil contributes some fact on these topics, and 
gives his fact expression by shaping the pile of sand. 

The general form of Great Britain is first made in out 
line. Then this outline is modified by molding its edges 
into capes and bays and the interior into mountains and 
plains. If a mistake is made, either in describing any 
part, or in molding its form, the class take a vote to see 
if a majority can correct the fault. In one lesson they are 
able to construct a complete map in relief on the table. 
They have touched almost every topic in geography. 
Where sand would not serve their purpose, they have 
helped themselves out with modeling clay. 

Once they would have been merely taught that " an 
island is a portion of land entirely surrounded by water." 
But these children take a lump of clay and are taught to 
make a little clay island on the table. This table has a 
slightly raised rim, so that they can actually cover it, and 
surround their island with water. The table itself may 
be painted blue, to represent water, and then the land is 
appropriately shown by the brown sand. 

Let us still further illustrate by a reading-class. They 
are taught in a way which impresses them with the truth 
that " reading is simply talking or speaking out of a book." 
Each pupil has a book, and is required to first read his 
sentence over in silence, and then to look up, and with his 
eyes off the book he must speak the sentence in a natural 
manner, as if he were only talking to the teacher. 

This lesson done, they turn back to a previous lesson 
and reconstruct it in their own words, sentence by sen- 
tence. This cultivates their language, their powers of 
expression and analysis. They may now take a picture 
and translate its story into words. One says, " I see a 
dog." " The dog is an animal," adds another. " The dog 
will bark at the hen." Each child contributes his eager 
mite to the description, until it is done. 



TEACHING. 355 

We speak to all the senses of the child. These are the 
doors through which all his materials of knowledge must 
come. To him this world is a concrete world. It is made 
up of things. All truths are embodied. They have an out- 
ward clothing of substance. Analysis may distinguish 
separate properties; we may consider the color of an orange 
without paying any attention to the fact that it is spheri- 
cal. Only in this way can knowledge be abstract. It is 
in this world of objects that the keen senses and active 
imagination of the child are perpetually delighted. It is 
to bring this objective world within the schoolroom that 
we invent the color-balls and blocks, the tablets and weav- 
ing slats, the paints and patterns and leaves for the 
younger pupils. It is for this that we organize the train- 
ing shops for the older hands and brains. 

Now this is the very method which has already proved 
successful in the highest scientific classes of the universi- 
ties. The specialists are there required to study by direct 
contact with the objects. The chemical student must 
actually combine chemical substances ; the student of min- 
eralogy must handle and fuse minerals; and one studying 
zoology must examine and dissect animals. The same 
method can be used with success in all the grades of study. 
It vitalizes and fills each one with fresh interest. 

Systematic Culture. — A still more vital part of our 
subject must now be considered. It is how to arrange 
all the school studies so that they will secure the syste- 
matic and daily culture of every mental faculty, and thus 
develop the character into complete symmetry. This is 
the very center of a true education. We have described 
the way to make knowledge attractive; we have now to 
learn how it may be made the high and successful instru- 
ment for the integral culture of man. 

The object of the school is to fit the child to become a 
valuable member of society. How much of this work of 
preparation shall the school undertake to accomplish, and 
how much should be left to the family and other influ- 
ences? Our answer is given by certain basic laws of 
man's nature. We look into the marvelous brain of man, 



356 THE BOOK OF LIFE. 

and we see that the radiant lines of all its organs are 
united in two common centers of action. They were all 
made to work together. If we attempt to cultivate a part 
of these, and leave the rest untouched, we shall violate a 
fundamental law of the mind. 

All scientific men are now agreed that the mind con- 
sists of three great classes of faculties. These are the 
Intellect, the Feelings and the Will. They further know 
that in mental action the feelings are the starting point, 
while the intellect and the will are the instruments 
employed in gratifying them. For example: The sensa- 
tion of hunger arises in appetite, one of the feelings; but 
in order to satisfy this hunger we must use the intellectual 
faculties to remember about food, to reason about how 
we may get it, and to guide us in the search. Then we 
must use the faculties of the will in procuring, preparing 
and eating the food. If my friendship is excited, I must 
perceive, remember and think about my friend through 
my intellect, and my will must then move my muscles to 
express my feelings of friendship in words or in deeds. 

Every feeling is governed by this law of interdepend- 
ence. Even religious feeling is fully subject to its imper- 
ial sway. Wisdom and will are the natural servants of 
love. The brain is so constructed that each time the 
feelings are excited the intellect and the will are inclined 
to respond. This is the natural law of internal harmony, 
from which none of us can escape. We may attempt to 
break the law; but in the end it will break us; we had 
better obey it. While the normal law is that of respon- 
sive action, it is true that the intellect and the will may 
both be excessively used without involving the feelings 
to any great extent. But nature exacts a heavy penalty 
for such one-sided action. 

Now let us apply this basic law to education. We see 
clearly that we can not rightly succeed in training the 
intellect without we also train the two other departments 
of our mental nature. Yet the schools of civilism have 
attempted to accomplish this absurd thing. The direct 
bearing of the studies and the methods pursued in our 



SYMBOLS OF LIFE. 



357 




358 THE BOOK OF LIFE. 

schools, so far as training is concerned, is upon the intel- 
lect alone, and chiefly, too, upon its two lower groups, 
perception and memory or letters. 

In the higher grades of schools and the colleges, some 
little attempt is made to address the reasoning faculties. 
Day after day, a part of the intellect is brought under the 
stimulus of systematic exercise and study, while the 
emotions and the will are only appealed to in a slight 
and irregular way. The pupil must exert his will to pre- 
serve order in the school room, and to keep his mind 
fastened upon his studies. That is all. Once a week 
the Sunday school or the church will spend an hour in 
appealing to his religious group of faculties. Three 
groups of mental powers out of the whole twelve are thus 
brought under somewhat systematic influences. The 
other nine, three-fourths of the whole, are left to develop 
as best they may, under the irregular, accidental and 
unorganized influences of the home and the playground, 

But an imperative law of brain-growth tells us that the 
conditions which are supplied to each faculty will deter- 
mine its amount and kind of development. We know that 
in civilism when the child is a man, and enters upon man- 
hood's duties, his intellect will act with consistent clear- 
ness when he applies his knowledge of arithmetic, of 
geography, and of writing. In these they have educated 
him, and he will not say that twice two are ten, or that a 
triangle and a circle are the same thing. But we also 
know, with fearful certainty, that in his social relations, 
his industry, and his politics, his life will be as uncertain 
as its one-sided schooling promised. At the end of his 
days, he will write over the record of these two parts of 
his life the regretful words, " disappointment and failure." 
He may say that it is the common lot of man, but it is 
also the common and logical result of a grossly deficient 
system of education. The tree of life in Civilism has borne 
the astringent, wild apples of discord. 

Natural Methods. The laws of mental unity require 
that we should cultivate the intellect, the feelings and the 
will in concert. The school must organize the intellectual, 



MODEL OF SCHOOL. 



359 



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OF INTEGRAL EDUCATIONS 

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360 THE BOOK OF LIFE. 

the social, and the industrial or physical life of the 
child. One hour of each day is given to the direct cult- 
ure of each group of faculties, taking them in a natural 
order of response and succession. We regulate the entire 
life of the child. His plays are turned into instructive 
means of mental training. The whole school is formed 
into groups, and each group has an elected leader, who 
helps to direct its studies and its plays. 

In all this we are guided by a great natural law. For 
the young of all animals, man included, attempt to do in 
sport and play just the kind of things which they are 
going to do as the serious business of life when they 
reach adult years. The young kitten chases a ball, 
watches it, and springs upon it as though it were a mouse. 
The incipient mouser is there, struggling for utterance 
and discipline. The lamb does nothing of the kind, but 
he skips and wanders about, betraying and preparing for 
the ultimate grazing occupations of his mature kindred. 
The little girl plays at keeping house with a doll; the boy 
must have his horse and wagon. 

Now we can easily take these instinctive tendencies, 
and organize the plays of the child so that they shall be 
important and successful means of teaching. And after 
the fifth year they may become more or less productive 
to society. It does not satisfy the child that all of his 
plays should be abortive and none of them real. - Many 
light industries can be so organized that they will be in 
every way attractive to the unfolding mind and the devel- 
oping physical system. But no employment and no study 
must continue long at a time. Frequent change of 
thought and action is the law of rapid and normal growth 
for childhood. 

The engraved model of the school will bring this plan 
for integral culture vividly before the mind. The special 
hours for the culture of each group are here given in 
figures, and three of the principal studies are indicated. 
In the table of studies one hundred and forty-four 
divisions of these are given. The studies are classified 
with reference to their distinctive influence. 



HOURS OF STUDY. 361 

Commencing at five or six o'clock in the morning, we 
take up the sensitive or Domestic group. We spend the 
hour in teaching the pupils the art of bathing, toilet and 
dressing, with the effects of different kinds of clothing, 
in its material, color and form. Second, we teach them 
the art of eating, including the subjects of odors, flavors 
and digestion; and third, we instruct them in house cares, 
cooking and table serving. All these studies tend 
directly to stimulate and develop the faculties of the 
domestic or Home group. The next hour, from seven to 
eight A. M., the Art or perceptive group is the object of 
culture. Here we use geometry, arithmetic and measur- 
ing ; we teach the elements of drawing, painting and 
penmanship, and we give object lessons in geography, 
botany and zoology. These studies tend to develop the 
perceptive faculties. 

In this way we proceed with all the twelve groups, giv- 
ing an hour to each one, taking them in the responsive 
order of their mental action. As an example of these 
responses, consider the groups at the base of the brain. The 
sensitive or domestic group stimulates us to make houses 
and other buildings. In these, Art can produce her works, 
and then Commerce responds to art and distributes her 
products to foreign countries, and brings back their 
commodities in return. If we had no houses or build- 
ings, there would be no art or commerce. These 
responses belong to all the groups, and determine the 
order in which the studies succeed each other. 

As far as possible, each faculty is cultivated through 
its own proper objects of action, and not simply through 
verbal instruction. Thus the friendship of a child is 
cultivated by its doing friendly deeds; its integrity by 
showing it how to treat its fellows justly, and its con- 
struction by teaching it to make articles of use and play. 
A child learns naturally by seeing others do things as 
well as by the trial of its own powers. It must form its 
abstract ideas from seeing them exemplified in concrete 
objects. During the first ten years of the child's life, the 
chief instruments used in teaching are object lessons, 



362 THE BOOK OF LIFE. 

conversations and industrial plays. The table of studies 
gives a sufficient guide for subdividing the many topics 
required in the detailed work of the school-room. Each 
text-book must contain a more extended analysis of its 
special subjects. 

When we are in the act of reading, the intellect is 
chiefly exercised. But when listening to a conversational 
lecture, the voice of the speaker naturally excites our 
social faculties, and the speaker and hearer are in social 
sympathy. The gestures and experiments address our 
volition. This form of instruction, uniting the mental 
and the physical, is therefore the highest of all, for it 
addresses all three classes of faculties at the same time. 

This ideally perfect plan gives four hours a day for intel- 
lectual, four for social, and four for industrial culture. 
The four groups of Eulership, Labor, Wealth and Com- 
merce exert their influence directly on the muscular sys- 
tem, and their culture therefore belongs to the physical 
side of education. Yet more or less labor is used as a 
means of teaching in the other groups. When night 
comes we are certain that every faculty, in every one of 
the pupils, has been brought under systematic training. 
We have not proceeded by guess work nor relied upon 
good fortune. We have instituted a direct relation and 
correspondence between each part of the school, and the 
plan of the human mind. In no other way can we secure 
integral culture with certainty. 

It is not " moral education," or " technical education," 
or " intellectual education," that we need. None of these 
partial remedies will answer the pressing demands of this 
age. It is integral education alone that can save civiliza- 
tion from social paralysis, from intellectual dry-rot, and 
from industrial convulsions. When all the twelve fruits 
of the tree of life shall have a true culture, then indeed 
will their rich flavor bear the strength of healing to the 
nations. 

The studies in our table have been arranged with direct 
reference to their bearing on the practical departments of 
actual life — art, letters, science, culture, religion, marriage, 



MODEL FOR THE SCHOOL. 363 

PLAN OF STUDIES. 



NORMAL METHODS, SYSTEMATIC CULTURE, PHYSICAL TRAINING. 



Group of Home, 5 to 7 o'clock. Art of Dressing— bathing 
toiiftt and costume. Art of Eating— flavors, odors, and digestion 
House and Field— house-care, messages and field culture. 

Art Group, 7 to 8 o'clock. Mathematics— geometry, arith- 
metic, and measuring. Graphics— drawing, painting, and penman- 
ship. Object Lessons— geography, botany, and zoology. 

Commerce G-roup, 8 to 9 o'clock. Engineering— civil, me- 
chanical, and locomotive. Fertility— textile culture, fertilizers, 
and stock-raising. Commerce — distribution, traveling, and trans- 
portation. 

Familism. 9 to 10 o'clock. Learning— obedience, guidance, 
and study. Amusements— plays, festivals, and work. Service — 
waiting, altruism, and patriotism. 

Letters, 10 to 11 o'clock, History— civilization, biography, and 
chronology. Language — grammar, speaking and music. Publica- 
tion— books, newspapers, and correspondence. 

Wealth, 11 to 12 o'clock. Factories— order in work tools, and 
machinery, fictiles and textiles. Economics — expenses owner- 
ship, and exchanges. Storage— providence, warehouses, har- 
vesting. 

Marriage, 12 to 1 o'clock. Dualism— sex. structure, floratiou, 
and rites. Heredity— transmission, permanence, and variation. 
Luxuries- -recreation, caressing, and pleasures. 

Science, 1 to 2 o'clock. Laws— Logic, mentology, and rules. 
Beauty — esthetics, symbolism, and adornment. Science— me- 
chanics, cosmology, and dynamics. 

Labor, 2 to 3 o'clock. Justice— rights, duties, and penalties. 
Utility— Labor groups, industrial plays, and trades. Environs — 
climate, forestry, and horticulture. 

Culture, 3 to 1 o'clock. Hospitality — entertainment, conver- 
sation and friendship. Reform — discoveries, teaching, and adop- 
tion. Manners — mimetics, morality, and elocution. 

ftulership. 4 to 5 o'clock. Leadership— authority, training, 
and ranks. Elections— voting, grouping, and transferring. Dis- 
plays— standards, exhibitions, and processions. 

Religion, 5 to 6 o'clock. Worshep — ceremonies, spirituality 
and belief. Unity — philanthropy, interchanges and discipline, 
Enterprises — reclamation, improvements, and undertakings. 



364 THE BOOK OF LIFE. 

f amilism, home, commerce, wealth, labor and government. 
All these are the concrete realities of life; they touch the 
questions of our daily happiness; they sum up all the vital 
interests of the individual and of society. 

If we arranged the branches of study purely with refer- 
eDce to their intellectual relations, we should simply adopt 
the classification into Art, Letters and Science, with the 
various subdivisions of these, such as grammar, history, 
geography, dynamics, etc. But these common divisions 
of knowledge do not correspond to its use in the actual 
work of life. They are theoretical rather than practical 
They are of value, because they show certain and exten- 
sive relations which exist among the laws of nature. The 
arrangement of text -books with us is a matter of more 
importance than it was in the old methods, although we 
no longer depend upon our text-books exclusively. 
Extended tables of analysis have been prepared, and these 
show the minute classification of every branch of human 
knowledge. They include all the words and all the ideas 
which have been expressed in language. These tables 
serve as a guide in studying any and every subject. 

If we were to have only six hours of school per day as 
at present, then we would give half an hour to each group, 
instead of an hour. This, of course, would be much less 
thorough and complete, and much greater prominence 
would need to be given to some branches than to others. 

Our system must be adapted to the successive phases 
of life. In the first years of childhood, the lower faculties 
are domrnantly active; they are ruled by sensations, per- 
ceptions and impulses. As life advances, successively 
higher organs come into prominent activity. In the home 
or common school, the children under ten years of age 
form three groupets or classes, of art, home and com- 
merce. The youths from ten to fifteen form three groupets 
— letters, familism and wealth. Those from fifteen to 
twenty-one years form the six groups, of science, culture, 
marriage, religion, rulership' and labor. 

As some children develop faster than others of the same 
age, this limit of years must be varied somewhat in differ- 



GROUPS OF PUPILS. 365 

ent cases. The children are grouped as far as possible 
according to their characters. Those with ambitious fac- 
ulties dominant are placed in the groupet of rulership; 
those with large reasoning organs form the groupet of 
science, and so of the rest. 

There are truths belonging to the higher faculties which 
are so simple that a child can understand them without 
difficulty. There are other truths which make a vivid 
impression through their symbols and ceremonies. It is 
chiefly through these that the higher faculties of the child 
must at first be cultivated. The symbols of religion may 
impress a child at three years. At seven, he may form 
some idea of his relations to the human family from that 
which he bears to his brothers, sisters and parents. The 
community itself is only an extension of the family, as the 
history of our race abundantly teaches. We would teach 
the laws of sex at first from the study of flowers and 
fruits. 

At the age of fifteen years, the character and tastes of the 
youth have been well studied by his teachers, he has 
learned the use of various tools in the workshop or on the 
farm, and hence he is ready to choose his profession for 
life. So far, the studies have been similar for all the 
pupils. They have included such facts and principles as 
all classes of persons will find of use as they pass through 
life. There are. truths in chemistry which are of value 
to us, no matter in what employment we maybe engaged. 
The laws of health must be understood by us all, or we 
shall be constantly falling a prey to disease. Each one 
of us must take care of his own body. The laws of dy- 
namics enter into almost every pursuit of civilization. 
There are many tools which every child should learn to 
use. The laws of society require a constant obedience 
from its members, hence they must learn these. 

A series of primary text-books could cover these essen- 
tial parts of universal knowledge, and yet not be so elab- 
orate but that they might be mastered by every pupil in 
the course of study and the amount of time allotted in 
the common school. These text-books would include 



366 THE BOOK OF LIFE. 

separate treatises on geometry, spacics, arithmetic, chem- 
istry, cosmology, dynamics, mental science, physiology, 
botany, language, aesthetics and handcraft. These books 
should all be planned together and with reference to each 
other, although the separate treatises might be written 
out by different authors who were skilled in each branch. 

The youth now makes a choice of some trade or employ- 
ment, and, taking up the special and elaborate studies 
which belong to it, he follows these until his graduation at 
twenty-one. During these years, he is under the direct 
practical instruction of teachers, who are masters in his 
chosen employment. It will be observed that this system 
applies, and is alike adapted, to both sexes. 

Physical Culture. The education of the brain and 
the body must be carried on together. They are related 
by very definite laws of responsive sympathy. Physi- 
ology proves that each part of the brain exerts a con- 
trolling influence over some one special organ of the 
body. From the summit of mental to the base of bodily 
life, we have a sympathetic and responsive scale of forces. 

The brain, the face, and the body, each contain a simi- 
lar scale of powers, pitched upon higher and lower keys. 
The mind does dwell exclusively in the brain. Each men- 
tal faculty also uses a specific part of the face and body 
as its instrument of expression. The entire class of 
intellectual faculties act in responsive sympathy with the 
nervous system as a whole. The social faculties, the 
realm of feeling or affection, does the vital work of organ- 
ization and growth in the development of society. In a 
similar way, and on a lower scale, the organs of nutrition 
in the body, the heart, lungs, digestive organs, and the 
rest, do the vital work of taking the materials of life and 
organizing them into its complex structures. Affection is 
thus in close sympathy with nutrition. The four groups 
of the will lead directly to action. But this involves the 
muscles, and hence these faculties are in direct sympathy 
with the muscular system. 

The application of all this to the physical side of educa- 
tion is readily seen. When we wish to cultivate the groups 



PHYSICAL CULTURE. 



367 



of rulerskip and labor, we should use employments which 
call the muscles of the arms and shoulders into action. 
The muscles of the thighs and legs are used while train- 
ing the group of commerce. Strong muscular labors 
would be out of place while cultivating the higher social 
faculties, for these are related to nutrition. Thus we 
have a definite guide in classifying the physical exercises 
of the school. It is not enough that all the muscles be 
called into action. The various systems of gymnastics 
accomplish that. But these systems do not secure the 
responsive action of the mind. They attempt to employ 
the body alone. And in this they violate a fundamental 
law of physiology. The mind and the body should exert 
their force in the same direction at the same time. In 
our system, we substitute real labors for the fictions of 
gymnastics, and we make these labors attractive by 
arranging them in accordance with the laws of mental 
harmony. But it is true that more or less physical exer- 
cise is used when we are cultivating the other groups. 
Yet in these the muscular side is not a leading element. 

Higher Sehools. Such is the plan of integral edu- 
cation for the common school. The college and the 
university have the same plan on an enlarged scale. 
But with this difference, that every one of the twelve 
groupets in these has a male and a female teacher, and 
there is over the whole a President and a Presidess. The 
course of study in the college would preserve the same 
order as in the school, but each subject would be entered 
into far more elaborately. The university course would 
carry these studies still higher. 

The school is presided over by the Teacher and 
Nurse, assisted by the members of the Family groupate, 
and these become the twelve sub-teachers of the school. 

The College. In each county one entire society may 
be devoted wholly to education, and it is then called a 
College. Its twenty-six officers all become its theoretic 
and practical teachers, and its members become the 
assistants of these teachers. 

The Centers of the College are Master and Mistress. 



368 THE BOOK OF LIFE. 

The University. This is the highest of all the 
grades. Students may be admitted to the Universities 
who have only passed through the Colleges. The average 
age of entering the College would be twenty-one years, 
with a three-years' course for those who were preparing 
for the University, and an additional year for those who 
go directly from the College into the duties of practical 
life. 

The central officers of the University are called the 
President and Presidess. 

Culture in Maturity. After the youth has left 
school, he still finds the means of integral culture around 
him during life. The school furnishes a model for the 
orderly succession of daily employments among the adult 
members of society. They also give an hour of each day 
to each one of the groupates, taking up their labors or 
employments in the same order as shown in the diagram 
of the school, or else in some polar order. In every 
society regular courses of lectures and discussions are 
held, in which systematic explanations are given on art, 
philosophy, and science, with all the new discoveries. 
The school is a home, and the home is a school. Our 
education is perpetual. 

The Sabbath of the Israelites was a type of this arrange- 
ment. They set apart a special time for the culture of 
the religious group of faculties. The law given above 
completes the ancient type, for it gives a special hour to 
each group of faculties, and makes each day a conse- 
crated Sabbath of work, rest, and unity. 





24 



370 THE BOOK OF LIFE. 

shadow. And so have we, standing upon the heights of 
wisdom, glanced over the history of the human race, 
marking its wonderful course, and rightly estimating the 
importance and the meaning of the great events which 
have distinguished its long career. 

That career has often been compared to a journey, or 
to the course of a river. But with equal felicity and with 
the advantage of strict scientific truth, it may be com- 
pared to the whole life course of a single human being. 
Under that supreme analysis the great facts of history 
assume a consistent order. They indicate the successive 
steps through long ages of national growth, the upward 
path from the reign of beastly passions to the realms of 
spiritual light and goodness. With all its varying 
features, the upward march of humanity has been under 
the dominion of law. And the law assures us of the 
final triumph of all that is noble and good in man's 
nature. 

In prophetic writings as -well as in common language, 
the power of the lower faculties and back brain are sym- 
bolized by the beast, the dragon, the wolf, the lion, the 
serpent and other lower animals, in which these lower 
faculties are ruling elements. The gentle qualities of the 
lamb, the horse, and the dove, led to the adoption of 
these as symbols of the higher parts of man's nature. 

The lion and the ox, the wolf and the lamb, the serpent 
and the dove, represent the polar organs of the human 
brain. In the engraved head of the Reign of Peace, the 
names of these animals are placed in their appropriate 
localities, and around these are the organs with under- 
scored lines. 

In the early ages of the world, and up to the time of 
writing this Book, the base and back brain, the lion and 
the wolf in man, have always devoured the lamb and its 
work. The Lamb in man, in all men, has been slain from 
the foundation of the world. But the prophets declare 
that in the age of the Messiah these shall be at peace, the 
wolf and the lamb, the lion and the ox, shall dwell in 
unity, and a little child shall lead them. 



REIGN OF PEACE. 



371 







372 THE BOOK OF LIFE. 

The child belongs to the Family group, where the 
parental, filial, and patriotic faculties are located. We see 
on the head that its location is midway between the ani- 
mals which are to be reconciled. The prophetic language 
is in a high degree figurative, yet to an equally high degree 
it is also scientifically exact and literal. 

In the Neiv Life of Israel, the organism of society is so 
planned that the lower faculties must always be subordi- 
nate to the higher ones. The once conflicting interests of 
society are then adjusted and balanced by fixed and 
natural laws of harmony. The fierce and selfish passions 
which led to war and oppression can no longer rule the 
nations. The whole character of these lower passions 
will be changed, softened, and directed to new objects, by 
the higher powers. 

The great Battle with the Beast is already begun. It 
is the conflict of both spiritual and material forces, of 
both institutions and nations. And woe to the statesman 
who puts on his followers the "mark of the Beast." 
And he does put this mark on them if he says that self- 
interest, or in other words, the beastly faculties, must 
rule in politics or in social life. The Cotton and Railroad 
Kings, the Merchant Princes and Bankers of Christian 
Civilization, have the same brand of darkness on their 
right hands. 

The Seer of Patmos saw the word Mystery, in Greek, 
" Mysterion, " written on the forehead of the great image 
of Babylon. The forehead is the seat of the understand- 
ing, the intellect, the eye of the mind. Hence a mark on 
the forehead must mean a mark on the understanding, in 
our intellectual conceptions or knowledge. The lower 
faculties specially delight in mystery, in secret methods, 
in great swelling words of vague import, in things which 
perplex our reason, and foil philosophy. In deliberately 
affirming and teachiog " that the Doctrines of Religiou 
are Essential Mysteries " not to be penetrated by the 
reason of man, in teaching and believing this, the 
Protestant, the Catholic, and Greek Churches have alike 
branded themselves on the forehead with the accursed 



SYMBOLISM. 373 

mark of the Beast and of Babylon. There is no other 
possible interpretation to this mark of darkness. 

Law of Symbolism. The process of Construction 
or growth always involves a succession of steps, taken 
in a definite order. Thus in the construction of a house, 
there must first be a foundation, and then the framework, 
the walls, the roof, floors, plastering, and finally the finish 
of paint and paper. In the growth of a plant, there is the 
succession of the seed, the plumule and radicle, the stem, 
branches, leaves, flowers, and fruit. But conversely, the 
process of Destruction requires no regularity. We may 
destroy a house or a tree in a hundred irregular ways. 
We may burn it, or cut it down, or tear it in pieces, or let 
it perish by natural decay. 

This great law, governing constructive and destructive 
processes, must apply fully to prophetic symbolism. 
Those symbols which refer to the formation of new insti- 
tutions should be fulfilled with exactness of form and 
order. But those which refer to the destruction of old 
institutions and modes of life need never be fulfilled with 
any precision. In the latter class of symbols there are 
many monstrous objects, such as never had or will have 
a literal existence. The Great Red Dragon, the Beast 
with seven heads and ten horns, and such monstrous 
images, do not require an exact fulfillment. For they 
represent destructive things or events. In vain may com- 
mentators exert their wits to make these and similar 
figures fit the events of history with any sort of exactness. 
The law does not require it. These destructive symbols 
occupy four-fifths of the Apocalypse. The remaining 
fifth describes the Throne in Heaven, the People sealed in 
twelve Tribes, the New Jerusalem, and the Tree of Life. 
These have been the subjects of the present and of the 
preceding chapters. They all require an exact fulfill- 
ment. 

It is as easy to distinguish between the figurative and 
the literal language of the prophets, as it is to dis- 
tinguish these in the common speech of every day life. 
When the prophets speak of a great day of burning, 



374 THE BOOK qp LIFE. 

against the wicked, they no more mean a fire like that of 
wood and coal, than when we now speak of "burning 
hate," " fiery passions," " getting into hot water." The 
figure of speech means that a force would be used suffi- 
cient to destroy the evil referred to. 

When Yehovah declares that "the heavens shall be 
roiled together as a scroll " when Idumea was destroyed, 
in Isaiah 34th, and when David says that the " Hills and 
mountains skipped," we need be at no loss to understand 
the import of these bold figures of speech. They were 
not more extravagant than the figures of speech in which 
men now indulge. 

The laws of symbolism are exact, they are based upon 
analogies, upon fixed laws of relationship in the nature of 
things. No person can think of usin# a tiger as the 
symbol of mercy, or a fox as the type of candor. 

"The wolf also shall dwell with the lamb, and the 
leopard shall lie down with the kid; and the calf and the 
young lion and the fatling* together; and a little child 
shall lead them. And the cow and the bear shall feed; 
their young ones shall lie down together; and the lion 
shall eat straw like the ox. And the sucking child shall 
play on the hole of the asp, and the weaned child shall put 
his hand on the cockatrice's den. They shall not hurt 
nor destroy in all My ho]y mountain: for the earth shall 
be full of the knowledge of Yehovah as the waters cover 
the sea." — Isaiah, 11th chapter. 

This beautiful and striking symbol is not to be fulfilled 
in a literal sense. The large carnivora, like the lion, the 
bear, the tiger and the wolf, will disappear from all parts 
of the earth, just as the bear, the wolf, and the puma have 
already disappeared from many of the states of America. 
If the lion should live on vegetable food, he would cease 
to be a lion. As we have already said, this symbol rep- 
resents what is to take place within the nature of man. 

Earthly and Heavenly. The seven upward point- 
ing groups form the heavenly side, and the five lower ones 
form the earthly side of man's nature. Each of these two 
sides has twelve great personal types in the Hebrew 



THE SYMBOLS. 



375 




:iKaW.\\edo\Nw\N\tt\ VheK\d, &v\3l t\ie. ca\£ av\(L the yo\mq V\oyu^ 
itWAerTayvcJi & tittle dh\\A s\ia\V \ea&tV\emr=-\si\\M AU&.$> 



376 THE BOOK OF LIFE. 

Scriptures. In this table the person who represents the 
earthly side is placed first in each pair. 
Adam — Eve. Ishmael — Isaac. Caleb — Joshua. 

Cain — Abel. Esau — Jacob. Eli— Samuel. 

Japhet — Shem. Eeuben — Joseph. David — Solomon. 
Abraham — Sarah. Moses — Aaron. Aleyah — Alesha. 

When the colors of the seven upper groups are mixed, 
they produce light or bright tints. Those of the five 
lower ones produce darkness. The upper ones are called 
the seven Lamps, the seven Eyes of God, the seven 
Spirits. Through them comes the spiritual light of the 
mind. 

The Cross was used as a symbol from the earliest 
ages. It occurs frequently in the ancient Egyptian 
temples, and in Arabia, Assyria, India, and other coun- 
tries. The manner in which it is used, and its surround- 
ings, show in an unmistakable way the objects and ideas 
which it was intended to symbolize. 

The studies of antiquarians, and the whole history of 
Phallic worship proves that the cross in ancient times 
was used to symbolize the organs of Keproduction, the 
generative forces in creation and in man. When com- 
posed of straight lines it was a symbol of the masculine 
forces only; but with an oval at the top it formed a Yoni 
cross, and was used to represent those of both sexes. It 
was one of the most common of the hieroglyphs in Egyp- 
tian writing. 

The great forces of nature are dual and polar. They 
are positive and receptive, repulsive and attractive, mas- 
culine and feminine. 

These polar lines of force have a natural tendency to 
arrange themselves at right angles to each other, and 
thus they form a cross. This is a mechanical necessity, 
for every object must have at least two axial lines of con- 
struction, measuring its length and its breadth. This is 
seen in the axial lines of crystals; in those of the leaf and 
tree*; in the axes of the organic cells and of animals; 
and finally the major and minor axis of the human brain 
give the highest example. This cross measures the four 



THE CROSS. 377 

great lines of movement, the celestial mechanism of the 
human soul. 

The Cross is an eternal and universal reality. By this 
sign the world of life was built. And by this sign the 
world of death will be conquered. 

The Cross is a symbol of life and not of death. The 
base genius of the ancient Komans led them to use the 
cross as an instrument of punishment. They would put 
the criminal out of the world by the symbol of that by 
which he came into the world; thus expressing the utmost 
contempt and ignominy. This was an extreme perversion 
of its true symbolism. 

In Messianism we restore the cross to its true place as 
a type of the dynamic basis or the polar forces of the 
universe. A cross composed of curved lines is adopted 
as the universal badge of membership. This beautiful 
symbol is figured in the initial engraving of the eighth 
chapter. Each arm of this cross is formed of a three- 
lobed leaf and the material used is silver. 

On a large scale, the cross forms the basic lines of con- 
struction in the New Jerusalem. In the earth itself the 
great lines of electric force run east and west, while the 
magnetic currents run north and south, forming a cross of 
magnificient proportions. 

The Serpent has been associated with religious sym- 
bols from the very dawn of history. And this symbol is 
based upon a fundamental law of our physical life. 

The back and base of the brain, the sphere of darkness 
and evil in man, are most closely associated in their action 
with the spinal cord. The serpents have the most extreme 
development of the spinal cord and these base tendencies, 
Hence they are the best possible type of these faculties in 
man. 

The law of cephalization, as already explained in the 
seventh chapter, shows that the whole growth of organic 
life and of human history has been a passage from the 
rule of the base and back head faculties to the rule of 
those at the top and front. The expanding brain means 
the contracting spinal cord. The spinal cord and its 



378 THE BOOK OF LIFE. 

power is the serpent in man. Man can rise higher only 
by tramping this power beneath his feet, by " bruising 
this serpent's head." 

But under the influence of the higher organs of the 
brain the repulsive power of the spinal cord is used to 
repel evil things and conditions. It becomes a mighty 
power for good. It is the axis of uprightness in the just 
man. A good backbone is an essential element of moral 
strength and greatness. 

It is not less necessary as the guardian of physical 
health, as a power to resist and throw off the causes of 
disease. What was once the cause and the instrument of 
evil in man, while it ruled him, is the very citadel of moral 
defence and the strong arm of health, when it becomes 
the servant of his higher nature. 

It was with the extreme propriety of exact truth that the 
serpent was chosen to symbolize evil, and was associated 
with the Tree of Life in the beginning of man's sinful 
career. It was with equally exact scientific truth that 
Moses lifted up the serpent in the wilderness as a symbol 
of healing, and that the Messiah was called the good ser- 
pent, who was to bind and destroy the old serpent, the 
leader of the hosts of evil with his myriad followers in the 
animal nature of men. This is vividly described in the 
Apocalypse of John. 

This truth of the Cross and the Serpent, like other 
truths explained in this book, is not less great and 
vitally important because of its scientific interpretation. 
It reaches and controls every human life. 

The New Covenant. The Bible gives a very care- 
ful description of the kingdom, and represents it by types 
which have mathematical exactness. And Yehovah tells 
us, through Jeremiah, where the laws of the kingdom 
may be found, as we see in the following passages : 

" Thus saith Yehovah, ' Behold I will bring back again 
the captivity of My people Israel and Judah and will 
cause them to return to the land of their fathers, and they 
shall possess it, and the city shall be rebuilt upon her 
own heap of ruins, and the palace shall be inhabited 



THE WHITE CROSS. 



379 



Polar. 




380 THE BOOK OF LIFE. 

after its ancient manner. Behold I will bring the rem- 
nants of Israel from the north country, and I will gather 
them from the farthest ends of the earth. With weeping 
shall they come, and with supplications will I bring them 
in. I will lead them by brooks of water in a straight way, 
whereon they shall not stumble, for I am become a father 
to Israel, and Ephraim is My first-born. 

" ' When that day comes/ saith Yehovah, < I will make 
with the house of Israel and with the house of Judah, a 
new Covenant. Not like the covenant that I made with 
their fathers in the day that I took hold of them by their 
hand to bring them out of the land of Egypt, which My 
covenant they have broken, although I was become their 
husband/ saith Yehovah. 'That Mosaic covenant was 
written upon tables of stone, but this is the covenant 
that I will make with the house of Israel, I will place my 
law in their inward nature, and upon their hearts will I 
write it. And they shall not teach any more every man 
his neighbor, and every man his brother, saying, l Know 
ye Yehovah,' for they all shall know Me, from the least of 
them, even unto the greatest.' " 

Here we have the express declaration of Yehovah Him- 
self that the laws of the Kingdom are to be discovered in 
the constitution of man. In the eighth chapter of this 
Book these laws are elaborately given. All other plans 
of government and society, ever yet proposed, were the 
inventions and devices of men. No man had ever before 
searched in the inner nature of man for the plan and laws 
of society. No one could therefore show a divine author- 
ity for the plan he proposed. Measured by this final and 
true test, all the past systems and professed attempts to 
fulfil the Messianic prophecies, are proved to have been 
vain delusions or impositions. And if any person claims 
he is the Messiah, and yet can not prove that the plan and 
laws of society which he proposes are a part of the very 
constitution of man, and therefore a transcript of the 
divine laws, and equally adapted to the people of all 
nations; if he can not prove this, then we may be certain 
that he is either self -deceived, or an impostor. 



INNER LAWS. 381 

Universality. The laws and plan of the great king- 
dom must have the character of universality. They must 
be equally adapted to the European, the Chinamen, the 
Hindoo, the Semite, and the African. If its laws and 
plans bear the mark of local prejudices and customs, if 
they are the outgrowth of particular phases of the feel- 
ing and thought of some one nation, then they can not be 
the guide and standard for the common and universal 
conduct of the human race. The prophets assert with 
emphasis that the Kingdom will be universal and will 
take the place of all others, " covering the earth." It 
mast therefore possess the qualities of universal adapta- 
tion, It must equally satisfy the rigid scientific analysis 
of the Englishman, the subtile speculation of the Ger- 
man, the delicate precision of the Frenchman, the 
expanding enterprise of the American, and the warm 
imagination of the Asiatic mind. 

The constitution of man, or the faculties of the human 
mind, are the same among all men. It is only in the 
degree to "which these faculties are developed that men 
differ from each other in different nations and ages. The 
laws and plan of the kingdom are a true statement of 
that constitution, and therefore will never need to be 
changed, they will permit of the continued development 
of man through all coming times. And these laws having 
now been discovered, they will never need to be dis- 
covered again. The peculiar work of the Messiah will 
therefore, by its very nature, only require to be done once. 
In every age there must be great leaders, and discoverers, 
but the work of the Messiah, once done, endures forever. 

The Mosaic Polity undertook to establish the unity and 
fatherhood of God, and the rale of His laws, the unity of 
national and domestic life; civil liberty and political 
equality; an elective magistracy, with all officers respon- 
sible to their constituents; universal education with an 
enlightened public opinion; the sacredness of the family 
relation;* and the inviolability of private and public 
property, sustained by universal industry. 

It was for human good, for their own welfare that 



382 THE BOOK OF LIFE. 

Yehovah made the provisions of the law. He declares of 
His own character that He is merciful and gracious, long- 
suffering and abundant in goodness; keeping mercy for 
thousands; forgiving iniquity, transgression and sin, and 
will by no means clear the guilty. 

In that age, and with the small degree of knowledge 
which then existed in the world, the Mosaic laws were as 
well adapted to secure these ends, as any which could 
have been given. At their conclusion, Moses declared 
that their binding force arose from their being found in 
the very hearts of the people, Deuteronomy, 30, 19. The 
Messianic kingdom aims to secure the same great ends. 
It is not a contradiction or setting aside of Mosaic laws, it 
is only that fuller and complete statement of them which 
is made possible by the enlarged spiritual growth, and the 
precise scientific knowledge of the present age. 

It is Yehovah Himself who has said, through Jeremiah, 
that a new covenant should be given. And this word is 
as true as what He spake "through Moses. It will be new 
in its fullness, its completeness, and its practical results. 
The Kabbis have taught that the 365 positive and the 248 
negative precepts of the Mosaic law corresponded to the 
same number of parts which compose the human body. 
We know this is not the exact number of parts. Yet the 
chosen people themselves, in the number of their tribes 
and rulers, and their great national symbols, contained 
the identical numbers which are now proved by mathe- 
matics to constitute the framework and measure of the 
body and mind of man. The truth is even greater and 
deeper than the Eabbis imagined. 

The Divine mind is threefold, it consists of Wisdom, 
Love and Will, just as the human mind is constituted. 
We may be certain that this trinity of powers exists, for 
man is in the divine image, and these form the mind of 
man. 

The nature of the Divine Mind fits it for a system of 
government with parts and officers like those best adapted 
to the wants of human beings. We must reason here 
from analogy, for the names of the divine rulers who are 



RELIGION. 383 

directly under Yehovah are not revealed in the Bible. 
The four angels, Michael, Uriel, Eaphael and Gabriel, 
were and will be, especially interested in the establish- 
ment of the Kingdom of Israel. 

Rites of the Law. In the ninth chapter the restor- 
ation of the sacrifices has been described. The right of 
circumcision was a sign of the Covenant made with Abra- 
ham. The covenant engaged that the posterity of 
Abraham should forever inherit and occupy the land of 
Palestine, and that in them all nations of the earth should 
be blessed. When the Eestoration of Israel takes place, 
and the Kingdom is set up, then that rite will be no 
longer required or be practiced, any more than we would 
continue to give the presents which were used to witness 
the title-deed, after we had taken possession of the prop- 
erty. The rite of circumcision mutilated the person, and 
so in being faithful to that covenant, the Jews have been 
physically mutilated by their enemies, through number- 
less persecutions, down to the time of this writing, 1880. 

Religion is the keystone in the arch of society. From 
the religious organs we trace the fibers down the minor 
axis to the brain centers, the motus and sensus. These 
centers are the common meeting ground for all the brain 
organs. At every waking moment of our lives the swift 
currents from froot and top and back, from the intellect 
and feelings and will, from all these the currents meet 
and blend with each other in the two centers. 

Here the nerve-force from each faculty modifies that 
which has come from the other faculties and that which 
will flow back to them. The soft, rounded waves of faith 
flow down to the centers. They return with a changed 
character, for they have met the sharply defined currents 
from reason, and now faith will no longer be satisfied 
with vague promises; they must be explicit and exact. 

The currents which flow around the surface of the 
brain, through the cells, also carry the influence of each 
organ to every othsr one. No organ can escape from 
being affected by the rest, unless it could burst the solid 
bony walls of the cranium. 



384 THE BOOK OF LIFE. 

Whatever our religion or theological belief may be, it 
will be profoundly affected by our scientific ideas, or the 
want of them. It will be modified by the hand of art, by 
the pen of letters, by the wand of the school teacher, by 
the system of government, the condition of labor, yea, 
by the very food w T e eat and the clothing we wear. 

The true office of religion is to unite and harmonize all 
of the faculties, and thus bring the entire man into 
adjustment with the divine beings who are the spiritual 
centers of our universe. An imperative law of our nature 
declares that we can not have a true or a practical sys- 
tem of religion unless we also have at the same time a 
true system of education, a perfect form of government, 
a well developed science, a true form of marriage, an 
organized system of labor, and so all the way through all 
wants of society. Ml human wants are united by inher- 
ent laws of our nature. 

The Bible declares that man is in the image of Yeho- 
vah. He must therefore have the same mental constitu- 
tion, and if he fulfills its laws he will be obeying the laws 
of the divine mind. The laws of Yehovah are not issued 
like the mandates of an autocrat. They are in the inner 
nature of man. 

The modes of Angelic life very much resemble our own. 
Every evidence goes to show that the spirit must have 
organs or parts like all those of the body; and this would 
fit them for the same great methods of existence. 

Our relations with the spirit worl 1 can only be 
adjusted by harmonizing our relations with each other 
here, and for this reason it is not necessary to dwell at 
length upon this part of our subject. 

Our communion with the angelic world takes place 
through the nerve-spheres, and the laws which govern 
these have been stated in the fifth chapter. 

When the institutions of society are all in harmony 
with the nature of man, then the religious faculties will 
have full and free scope for the exercise of their benefi- 
cent influence. Our faculties and their laws of action 
will remain the same in all spheres of being. Science 



RELIGION. 385 

decides what forms of life are best adapted to our natures 
here, and, consequently, it determines what the forms of 
life must be in a spiritual existence. 

The faculties which compose the groups of culture, 
religion, sexation, and parention have a most important 
la w of social action. In the true and natural action of 
these organs, their nerve force flows out from one person 
to another as its object, and is then answered by a return- 
ing current from the latter person. Thus, when I exer- 
cise my Friendship, the current flows from this organ to 
my friend, and from his organ of Friendship a returning 
current flows to me. On the other hand, only four 
organs, and these are all low ones, have self as the first 
object upon which their actions terminate. Our high 
and true life must flow through that of others. We can 
maintain it only by perpetual interchange. We must 
look out and not in. The members of a harmonic society 
must be as vitally related to each other as are the parts 
of our physical organism. 

If we are selfish and seek to draw everything to our- 
selves, we must of necessity contract our minds and our 
pleasures. Selfishness defeats itself. Expansion of the 
mind means outward growth, and this law explains its 
method. To give is the way to live. Through the social 
law which we are discussing, all humanity is made one, 
and we receive the full benefit of its common growth and 
advancement. 

We are by nature social beings, and a universal sym- 
pathy may through this law unite all nations and com- 
munities in one vast, composite life. To effect this 
sublime result and give full sway to this beneficent law, 
the institutions and government of society must be formed 
in harmony with the nature of man, as already shown. 

Humanity must be regarded as a unit, made up of the 
past, the present, and the future. We all inherit the 
results of many centuries of human culture and improve- 
ment; and we should violate the deepest law of social 
unity if we did not labor for the present and the future 
welfare of humanity. 

25 



386 THE BOOK OF LIFE. 

Great teachers affect the world profoundly, not alone 
by their doctrines and example, but also by the imparta- 
tion of the vital currents of nerve-force. They become, 
in a literal sense, the life and soul of great movements. 
It is perfectly natural that the affections of the people 
should center in these leaders. But that affection and 
reverence must never be carried so far as to blind us to 
the great truths which these leaders represent. Truth is 
always greater than Persons. It reaches through the 
universe. 

It is the union of human lives that we are to seek; not 
the substitution of one life for another. The glory of 
Jehovah is to be attained, not by the absorption of all 
lives into His life, but by the union of our lives with His, 
and by our exemplification of the divine image in our 
persons. Jehovah is not supremely selfish, seeking His 
own glory for its own sake. The same unselfish law of 
love that should rule man is also a part of the divine 
mind. 

Our most secret thoughts and emotions extend their 
nerve-force to our fellow-beings, and affect them for good 
or ill. Whether we are conscious of it or not, the effects 
are as certain as those of gravitation. We can not 
sever our relations with humanity. The good of one is in 
the good of all. To a great extent we must all rise or fall 
together. 

We must directly seek to promote the welfare of others, 
in preference to our own. But as we are a part of human- 
ity, and others are to be governed by the same rule, the 
benefits of our unselfish conduct are reflected back upon 
ourselves, not only by their direct personal actions, but in 
the vast results of concerted social activites. 

When we thus directly seek to promote the welfare of 
others, our actions are not selfish, although we may know 
that the ultimate result will be the securing of our own 
happiness. Those actions are selfish which are planned 
without regard to the welfare of others. 

Upward and Onward. The major axis of the brain 
is the great line of onward movement. The progress of 



MARRIAGE. 387 

the race must depend upon the intellect and knowledge 
as its direct instrument, and upon the embodiment of 
these in the works of industry. Religion is on the minor 
axis, which reaches up and down. The natural tendency 
of religion, like that of all the other feelings, when not 
influenced by the intellect, is to desire stability without 
advancement. The whole realm of the social faculties is 
conservative. The human race can only advance truly 
when the upward forces of religion are united with the 
forward tendencies of the intellect, then our progress is 
both onward and upward. The realm of Affection is in 
sympathy with the organs of nutrition in the body. But 
nature does not make the upward progress of life in the 
animal kingdom depend upon the evolution of the organs 
of nutrition. But it does depend upon the process of 
perfecting the nervous and muscular systems of the 
animals, and these parts correspond to the intellect and 
the will. Therefore we know from a permanent law of 
our nature that the hope of religion as a saving power 
depends upon its union with science and industry. 

Marriage. The polarity of the sexes finds its most 
intense expression in the high and enduring attraction of 
Marriage. The mental force of sexlove has its focus of 
intensity in the group of Sexation, but it originates from 
and permeates every part of the mental and physical 
system. 

All marriages must be based upon the existence and 
duration of mutual love and adaptation between the par- 
ties. Persons who do not love each other have no right 
to live together in this relation, for it derives its sancity 
from love only. No ceremony and no legislative act can 
justify that which is a violation of natural law. The 
bond of union is internal, not external. We can not com- 
pel any one to love another; but we can repress its 
expression. If persons make mistakes in choosing their 
mates, they should be allowed every opportunity to 
rectify their mistakes, and form true unions. 

Two persons who are united through Sex-love should 
also have their other faculties developed in harmony with 



388 THE BOOK OF LIFE. 



WORDS OF THE TEACHERS. 

Thou shalt love Yehovah with all thy heart, and thy 
neighbor as thyself. Moses, 1492, B. C. 

To those of a noble disposition, the earth itself is 
but one family. Keligion is tenderness toward all 
j creatures. Hestopades, Vishnu Saeman, B. 0. 1000. 

< The wise man avengeth his injuries with benefits. 
Lao-Tze, 604 B. C. 

If thine enemy hunger, give him bread to eat ; if he 

be thirsty, give him water to drink. Solomon, 1000 B. C. 

Hatred does not cease by hatred at any time. Hatred 

ceases by love. This is the eternal law. Dhammapada, 

600 B. C. 

The true doctrine consists in having the heart right, 

and in loving one's neighbor as one's self. Beciprocity 

\ is the one rule of practice in life. What you wish done 

j to yourself, that do toothers. Kong Ftj-Tse, 551 B. 0. 

< in Lun Yu, 15, 23. 

[ All things whatsoever ye would that men should do 

j to you, do ye even so to them, for this is the law and 

\ the prophets. Jesus of Nazaeeth, 31 A. 0. 

T The love of all to all, is the moral rule of life. 

I Pythagoeas, 500 B. C. 

( He who commits an injustice is ever made more 

< wretched than he who suffers it. It is never right to 
! return an injury. Plato, 387 B. C. 

As for the Truth, it endureth aud is always strong; 
it liveth and conquereth forever more. It is the 
strength, the kingdom, the power and the majesty of 
all ages. Zeeubbabel, 520 B. C. 

To live, is not to live for one's self alone, let us help 
one another. Menandee, 293 B. C. 

Nature has inclined us to love men, and this is the 
foundation of the law. Justice devotes itself wholly 
to the good of others. Ciceeo, 30 B. C. 

The moral condition of the world depends upon 
three things — Truth Justice and Peace. Babbi Simon, 
150 B. C. 



MARRIAGE. 389 

each other. There should exist between sex-mates a sym- 
pathy of ideas, tastes, and aspirations; and this sympathy 
may result from either similarities or complements of 
organization. 

If a person have an organ somewhat deficient, he may 
make up or neutralize the deficiency by uniting with a 
mate who has the organ better developed. But persons 
of widely contrasted characters should not unite, for they 
would not see things in a similar light, and could not 
work together in that close sympathy demanded by this 
kind of love. 

The same qualities which make a man and a woman 
adapted to love each other, also best adapt them to work 
together in the offices of society. Hence in a complete 
state of harmonism the two officers or workers of each 
pair are husband and wife. 

The permanence of sex-love must be secured by care- 
fully teaching youth, of either sex, the physical and 
mental laws of sex-harmony; by giving them opportunity 
to make an intelligent choice of mates ; and by surround- 
ing them after marriage with conditions which are favor- 
able to its perpetuity and perfection. The Eiteman and 
Matron are the leaders in securing these conditions, in 
each society. 

The group of sex-love, or Sexation, is surrounded by 
the faculties of Integrity, Self-control, Imagination, 
Faith, Love, and Hope. The action of all these faculties 
is constantly required to develop, perfect, and sustain sex- 
love. These organs have the same location and sustain 
the same relations after marriage that they did before. 

If we would make love perpetual, we must exercise it 
in connection with the full activity of these higher 
organs, and not allow it to be led by those at the base of 
the brain, by mere sensation and impulse. 

In the most complete expression of love — the physical 
union of the sexes — the highest faculties of the mind must 
be called into dominant activity. If they are not, it will 
surely debase both parties, and the physical pleasure 
itself will lose the best of its sweetness and intensity. If 



390 THE BOOK OF LIFE. 

impulse takes the place of self-control, if modesty and 
reverence cease between sex-mates, if they cease to refine 
and inspire each other, then their love will certainly be 
made impure and its beauty will be destroyed; its golden 
fruit will turn to dust and ashes. 

Purity is in the right and normal use of any organ, not 
in its disuse or suppression. It is a positive and active, 
not a negative quality. Purity of the stomach does not 
consist in its not digesting food. The lungs would not 
be pure if they did not work actively in changing the 
blood. We must not define sexual purity as the absence 
of all sex-relations. Nor must we imagine that an 
external ceremony is sufficient to secure purity here. 
That is not a pure sex-relation which brings forth chil- 
dren who are badly organized in mind and body. In our 
eating and drinking, purity is not less central, and its 
violations are not less corrupting, than in the relation of 
the sexes. It requires all the different kinds of purity to 
make a pure character. 

Like all the other faculties, those of Sex-love have 
their harmonies of thirds, fifths, and octaves, as shown in 
the table of mental chords. Love is therefore an art no 
less definite than that of music. In the expression of 
love by conversation, by caressing, or in labors, these 
harmonies should be secured. 

A gentle, or even close contact with any part of the 
body, greatly increases and intensifies the exchange of 
nerve-force. By placing our hands upon any part of 
another person we may receive the force peculiar to that 
part, or we may excite it to activity by communicating 
our own force. Thus caressing the bosom, which is con- 
nected with Sex-love, Parental, and Filial love, tends to 
excite these affections. The signs of these faculties and 
that of Friendship are also in the lips, and hence kissing 
is a natural expression of either or of all these kinds of 
love. This reception of pleasure and of force is as real as 
that through the food which we consume. 

In caressing we should, therefore, touch the different 
parts of the body in such a way as to excite together, or 



OCTAVES OF LOVE. 391 

in succession, such faculties as are thirds, fifths, octaves, 
or polates of the second degree. The touch may be made 
by the hand, or by corresponding parts of the body, or by 
parts which are polar to each other. A careful study of 
the mental chords in connectioD with the map of the body 
will place this art within our power. 

For example, it will produce harmony if we caress in 
succession, the faculties or signs of Ambition, Culture, 
and Religion; of Impulsion, Ruler ship, and Culture; of 
Sex-love, Labor and Intellect; or of Intellect, Sensation 
and Ardor. 

The faculties may also be excited in polar harmonies by 
the current of conversation, by material surroundings, 
and by our employments. Love may and should use all 
these as its instruments. All thoughts and actions, all 
desires, whatever thrills the human frame, all find their 
centers of intensity in the aural glow of love, and feed 
the raptures of its flame. 

Before these laws of harmony were known, sex-love 
was subject to all the mistakes of instinctive impulses 
and erroneous notions. The few high harmonies it 
secured were reached more through accident than through 
wisdom. 

The relation of two sex-mates is one of equality of rank. 
Therefore the exchanges of labor and employment 
between members of higher and those of lower groups do 
not involve a physical relation of sexes between the lower 
and higher members. 

Among the lower animals, mere instinct is sufficient to 
rule the sex relations. But the nature of man is so com- 
plex that sex-love stands at the center of a vast multitude 
of forces, and any one of these may disturb its harmony 
if wrongly exerted, or if properly united and controlled, 
each may contribute to its lofty symphony. 

The Temple. Art is but that higher unfolding of 
nature which takes place through man. The stately 
temple or the powerful engine are as truly the products 
of nature as the tree of the forest. Art is applied and 
embodied science. Through these two great instruments 



392 THE BOOK OF LIFE. 

man has made all of his great and permanent advance- 
ments in goodness and happiness in all ages of the world. 

As we have already explained in the fifth chapter, 
each external form exerts a definite effect in molding our 
characters and thoughts, so we should surround ourselves 
with those which are best adapted to excite and unfold 
our highest faculties. The symbolism of forms need no 
longer be arbitrary, it has here a solid foundation in 
natural law. All the laws of art are a part of our mental 
constitution. 

Poetry and Art are the first-born children of wisdom. 
When the later-born child, Science, attains his growth, his 
measuring eye may give nature a more critical survey 
than the others did, but this is not to destroy the rounded 
outlines and glorious tints of her beauty. The odorous 
breath of her spiritual enchantment still sweeps across 
his soul with the same thrills of exalted pleasure. She 
still sings to him the morning hymn of perpetual creation. 

The parts of a building can have form, color, and 
arrangement. The geometric law teaches us how each 
form and curve affects the mind, and the mental laws of 
the trinity and of the nerve-force show the same thing in 
regard to the arrangement and the colors of the parts of a 
building. On these three laws is based the system of 
unitary architecture. They unite the fragmentary parts 
of all ancient architecture into a system of surpassing 
beauty and enduring utility. 

The Temple of Solomon was a copy of the Tabernacle 
in the wilderness, only twice as large. The symbolism 
used in these partly represented the old and incomplete 
dispensation. For example, those buildings as a whole 
had straight lines, without curves, the physical without 
the spiritual. The outer, middle, and inner court of Sol- 
omon's Temple illustrated the same truth as the threefold 
arrangement of the large rooms in our Messian temples. 
The twelve loaves of show bread of course stood for the 
twelve tribes. The veil of the ancient temple is not ap- 
propriate now that the mysteries are unsealed. 

The Unitary Temple is constructed on the general plan 



GOLDEN PORTAL. 



393 




394 THE BOOK OF LIFE. 

of an ellipse, like the brain. Its great rooms are on the 
major and minor axes, and private rooms, for officers and 
members, fill the corner spaces. 

The temple or dwelling is a medium of protection 
placed between man and the external world, and hence it 
should reflect the laws of both. In its structure we are 
obliged to use straight lines, such as characterize the 
mineral world. But we also use curves extensively, such 
as belong to the human form. 

On the outside of the temple the capitals of the upper 
and lower rows of columns are shown in side figures. 

The domes represent Intellect, Affection and Volition. 
The eastern side dome contains in its ceiling a painting 
of the northern celestial hemisphere, showing its constel- 
lation of stars. The western dome has a painting of the 
southern celestial hemisphere. 

The bath-rooms may be repeated in each story, making 
eight in all. 

The Golden Portal, or front entrance, has three columns 
on each side, and three arches, symbolizing the three 
classes. The stones of these arches represent the twelve 
groups in order. The groups of the brain form a series 
of arches, whether we measure it from the front to the 
back or from side to side. And they support and balance 
each other, like the stones of an arch. For example, on 
comparing the map of the brain with that of the groups, 
we shall see that the groups of Science, Culture, Eeligion, 
Rulership, and Labor, form an arch. Religion is the key- 
stone. On its two sides, and equally supporting it, are 
Culture and Rulership. Farther down Science and Labor 
balance and support it. These principles were stated 
under the law of Polarity, but they are mechanical as 
well as vital laws. 

In Free Masonry there was an instinctive sense that 
some truth existed here, but it was not guided by any 
real or exact knowledge, and their architectural symbol- 
ism was both crude and impractical. 

The groups are represented by the flower, the sun, and 
the stones in the floor of the portal. 



PLAN OF THE TEMPLE. 




ttOYTlft flrifl Temple. £ — S^ur Scab of06fir.U4tp ett2,t6*ir>ch\ 



396 THE BOOK OF LIFE. 

The central court reaches from the first floor to the 
dome, from which it is lighted. It is surrounded by 
twenty-six columns. This is a passageway ; and through 
the gallery around each story the members of the home 
pass from one part of the building to another. 

The Councilon is used as a counsel-room and also as a 
parlor. Above it a similar room, the Mimeta, forms the 
general parlor. The Auditum on the first floor is devoted 
to physical, and on the second floor to theoretic, instruc- 
tion. Above the Appeton, or dining-room, is the chil- 
dren's playroom, or Formation. 

At the four corners of the great ellipse are the private 
rooms for officers and members. These rooms are 
arranged in series of six with bed-rooms attached. The 
four stories include one hundred and forty -four of these 
private rooms. Temples may vary in size from 240 to 360 
feet in length. Or they may be still larger. 

The colors of all rooms, private and common, are in 
harmony with the relation s of the colors to the faculties. 
Thus, the rooms occupied by members of the Ambitious 
groupate are tinted with delicate crimson and purple, and 
trimmed with complementary colors. The rooms of mem- 
bers in the Parental groupate are tinted amber; and so 
of the rest. And thus the colors, the furnishings, and the 
arrangement of each room are in harmony with the 
character, tastes, and attractions with its occupants. 

From the largest part to the minutest details, the 
temple illustrates the varied series of mental harmonies. 
In societies devoted wholly to instruction, where the 
temple is simply a school, its plan remains the same; for 
the school is a mode] of society itself, for which it is to 
prepare its members. 

The plan of the Workshops is much the same as that of 
the temple. But the walls of the great rooms in these are 
usually straight instead of curved, and the corner rooms 
are less numerous. 

The plan of the unitary Dwelling completely secures 
three great requisites. First, it gratifies the individual 
taste of each member. Second, it secures the utmost 



LAWS OF COSTUME. 397 

required privacy and seclusion to each member, along 
witn the greatest facility in associating and working with 
those who are attractive and congenial. Third, it gives 
the greatest economy of material in its construction, and 
the greatest convenience in carrying on the various 
departments of domestic labor. 

Costume. Our costume should secure three things: 

1. Protection from the elements, from variations of 
cold, heat, and moisture. This will depend chiefly upon 
the material and the texture of our clothing, things which 
can easily be arranged from the abundant resources of 
our civilization. It also depends partly upon the form of 
the dress. 

2. Our dress should secure freedom of muscular move- 
ment. To do this, the dress should not be too tight; and 
when there are skirts, these should never reach below the 
knee. The costume of the two sexes certainly should 
not be any more different than their forms and characters. 

3. The third requisite in costume is beauty of form 
and color. No dress can supersede the divine beauty of 
the human form by greater beauties of its own. The gen- 
eral form of the body and the limbs should not be con- 
cealed, nor should any long, straight, unyielding lines 
occur. Long skirts reaching to the ankles or the ground, 
obviously violate this law of beauty. 

In proportion as dress follows or echoes the natural 
lines of division of the human body, will it be beautiful 
and useful. These lines are shown in the map and plan 
of the body, and the engraved "measure of man." 

Dress is a social expression of character, it affects those 
with whom we associate. Hence there should be some 
unity of its forms. Slight variations of the dress, in dif- 
ferent persons, would similate their characters. 

Colors of Costume. In nature, Light is a far more 
important and essential element than Sound; and when 
the harmonies of color are fully established in all the 
different departments of art, we have a right to expect 
that the effects will far surpass the noblest symphonies 
of sound. 



398 THE BOOK OF LIFE. 

A person should wear in his costume the colors which 
belong to his dominant organs; or he may wear the polar 
complements of these colors in some one of the three 
degrees. A few examples will illustrate these applica- 
tions clearly. A person with large Coactive organs should 
wear scarlet as the dominant color in his dress, and this 
might be trimmed with its complementary colors, green, 
salmon, or purple. A person with large Fraternal organs 
would wear green, or its complements, red, amber, or 
scarlet. Those with the Reasoning organs large would 
wear light blue; those with Ambition large would wear 
crimson or purple. This law would not cause persons to 
wear colors which did not agree with their complexions. 
For difference of complexion indicates difference of char- 
acter. The blonde and the brunette differ as much in 
their mental traits as in the tints of their faces. 

The male and female of each pair differ by wearing 
darker and lighter shades of the same color. The centers 
wear brown and white, the masculine and feminine 
colors of unity. 

The Banner. The Banc er and other official symbols 
of the Messianic Republic, are given in the initial engrav- 
ing of the eighth chapter. The Banner has a dark brown 
or maroon border on each side, and the middle is a deep 
orange. On this is placed the twelve-rayed sun, an 
emblem of the twelve departments. 

Each group may also have a banner of the color 
belonging to that special group. That of the group of 
Culture would be green, and that of Labor scarlet. 

The twelve-rayed sun is the Sun of Righteousness, for 
it shows the balance of all the groups and the righteous 
laws of response which rule the upright man. Its twelve 
rays have the same arrangement as the corresponding 
parts of the City. The members wear silver crosses, and 
the Centers wear the same, except that the male Centers 
have a ruby or garnet stone in the center of the cross, 
and the female centers have an emerald or a topaz in the 
center of the cross. The Prince and Princess wear a 
twelve-rayed sun. 



SYMPHONIES. 399 

The precious stones used for the twelve groups or tribes 
are as follows: For Art, the smoky topaz; Letters, 
sapphire; Science, turquoise; Culture, emerald; Home, 
light carnelian underlaid with gold; Familism, amber 
topaz; Marriage, light ruby underlaid with gold; Kelig- 
ion, straw topaz; Eulership, purple ruby, or amethyst; 
Labor, sard, scarlet; Wealth, ruby; Commerce, garnet 
with dark underlay. 

Influence of Colors. Every color is a definite kind 
of force. 

The orange, yellow, and green rays of the sunbeam are 
the chief ones employed in constructing the delicate 
tissues of life. Now these are the very colors which the 
Author's observations and experiments have shown are 
radiated by the social groups of the brain — those of 
Affection. The Sensitive group radiates salmon; the 
Parental, amber; the Sexal, orange; the Eeligious, yellow; 
and the Fraternal, green. All of these faculties are 
related to the organs of nutrition in the body, those which 
ornanize its materials and build up its tissues. In the 
brain, these faculties attract human beings together, and 
produce all the complicated organizations of society. The 
colors of the intellect — different shades of blue tinged 
with green— are most closely related to the chemical 
force. The red of Expression is allied to heat. Hence 
we speak of a cold intellect, of warm affection, and of 
hot tempers. 

In the sanitarium the different colors are important 
factors in toniag up and restoring the diseased organs of 
the body. The Nervous system is toned and stimulated 
by colors in which blue predominates; the Nutritive sys- 
tem by those in which yellow leads; and the Muscular 
system by those in which red predominates. The details 
of these can be learned from the colored maps of the 
brain and body. By sifting the sunlight through differ- 
ently colored glasses, we may select and use any one of 
these colors. 

Correlation of the Sense!. We have dwelt largely 
upon color, although Vision, which is its channel, 



400 THE BOOK OF LIFE. 

is only one out of the seven senses. The harmonies 
of one sense may give us a clue to those of the rest. The 
figures of speech in habitual use would seem to indicate 
an instinctive perception that there are fixed and close 
analogies between the different senses. Thus we say 
that we smell of a flower and see that it is sweet. Here 
we apply the word see to the sense of smelling, although 
it really belongs to that of vision. So we speak of sweet 
faces, sweet flowers, and sweet sounds. We say that 
love, friendship, and social intercourse are sweet; and 
that hate is bitter; sarcasm is pungent, and tempers 
are sour. The basis of these correlations is believed to 
exist in the fact that light, heat, sound, odors, and flavors, 
all consist of waves, and that between these, in the differ- 
ent forces, are definite relations of length and form. 

The organs of sense, the skin, the ear, the eyes, the 
nose, and the tongue — are each adapted to a certain range 
of vibrations. The waves of sound are too long to set the 
rods and cones of the eye in vibration, and thus produce 
the sense of sight; and the waves of the nerve-force are 
not adapted to vibrate those rods and cones, except in 
unusual states of excitement and exaltation of sensitive- 
ness. In this case, the rods are rendered more tense, and, 
according to a well known law, they will then vibrate to 
the shorter waves of nerve force. Then we see the nerve- 
force as light. 

These explanations enable us to understand how one 
force can be converted into another. We have but to 
change the form and length of its vibrations, and the work 
of transformation is done. 

We may perceive the vibrations of sound through the 
sense of touch, recognizing its pitch and intensity. Yet 
in this case, as the Author's experiments have shown, the 
sensation is not precisely the same as it is when perceived 
through the ear. Probably no description of a sensation 
or an emotion could convey a perfect idea of it to a person 
who had never felt it in his own experience. Each mind 
must perceive them for itself. Yet the correspondences 
between the seuses are so extensive, that the scale of 



CHART OF SYMPHONIES. 



401 




402 THE BOOK OF LIFE. 

harmonies for them all must be alike. The scale of musi- 
cal accords and that for colors have already been worked 
out by science. 

The senses are arranged in a system of octaves, and 
what appears as Sound to one of the senses, if transferred 
to the higher octaves would appear as Light or as mental 
Feelings. 

Shall the artist tell us that certain colors are comple- 
mentary, or produce a sensation of pleasure when they are 
placed side by side? Science will apply her measure- 
ment, and though the tiny waves be but the forty-thou- 
sandth of an inch in length, yet she will prove that in 
these accordant tints the wave-lengths are such that they 
touch and vibrate the rods and cones of the eye in serial 
order; nay, more, that when they finally strike on the con- 
voluted shores of the brain they respond to the same ser- 
ial law in the realms of thought and emotion. For the 
faculties are in thirds, fifths and octaves. 

The notes and strains of music have definite relations. 
Each has power to excite some one organ or group of 
organs. If the notes succeed each other, or are sounded 
together in the same order in which the faculties naturally 
follow or respond to each other in mental action, then the 
music will create a feeling of pleasure in the mind. It is 
harmonious; it awakens the faculties in their natural 
order. They respond in thirds, fifths and octaves, as 
already explained in the chapter on Polarity. 

Each odor and each flavor normally affects some special 
faculty or group. Hence we may have a scale of accords 
for eating, and arrange the articles of food so that their 
odors and flavors shall succeed each other in such an order 
as will excite the faculties harmoniously. 

The Chart of Symphonies exhibits the more important 
of these sense-harmonies in sounds, in odors, flavors, and 
food. Each of these is placed on the faculty to which it 
belongs. The faculties of the Will are affected by the 
series of chromatic tones which form the base in music; 
the Affections are affected by the scale in soprano, and the 
Intellect by that in the baritone. We can tell the chords 



THE SENSES. 403 

of odors and flavors by comparison with those of the 
sounds. 

Relations of Food. Food can affect the body and 
the mind in three ways: 

Fikst. From the simple nutrition of its chemical ele- 
ments. It must contain the carbon, oxygen, hydrogen, 
and other elements required in the body. 

Second. Food may modify character; may mold, devel- 
op, or depress the different faculties by the effect of its 
odors and flavors. For illustration, we would feed a per- 
son in whom the social ograns were deficient upon food in 
which the sweet odors and flavors predominate. When 
we wished to develop the intellect we would feed the 
person upon wheaten bread or other food having alkaline 
odors and flavors. The flesh of animals, when used as 
food, stimulates the base of the brain. It chiefly excites 
the Impulsive, Defensive, Sensitive and Perceptive groups. 
It is not adapted to develop a noble, refined, and intel- 
lectual character. Its use as an article of diet belongs 
legitimately to savage life and the lower phases of society. 

Third. Our food may affect us by calling the various 
faculties into exercise in cultivating and procuring its dif- 
ferent varieties. The culture of grains and fruits tends to 
develop the social faculties and the intellect. When a 
people settle down to the pursuits of agriculture, it is at 
once an indication that the arts of peace are beginning to 
prevail over those of war. In savage life, hunting and 
fishing were common means for procuring food, and these 
required the exercise of perception, sensation, destruc- 
tion, cunning, and mobility. In civilized life, the slaugh- 
ter of animals for food called the same faculties into exer- 
cise. The structure of the teeth and other digestive 
organs in man proves that he is naturally adapted to live 
on grains and fruits when he arrives at man's full estate. 

In a harmonized life, the cook must understand well 
the relations of food, and be as truly an artist as the 
musician or painter. In a far higher sense than in past 
times, the cook must cater to the appetite, but the appe- 
tite will be educated and trained to appreciate and seek 



404 THE BOOK OF LIFE. 

the higher harmonies of food ; and the pleasures con- 
ferred are increased to a corresponding degree. 

The senses are the Portals of the Mental Temple. 
Through them all harmonies must enter to reach the 
halls of thought and feeling. These harmonies must be 
the effective instruments for reaching the most refined 
culture and the most exalted spirituality which a human 
being is capable of attaining. The education of the 
senses must therefore take a leading place in a true sys- 
tem of culture. 

The color of the skin has an effect on the development 
of the senses. The most perfect complexion, in all 
respects, is that between the blonde and the brunette. It 
belongs to the Caucasian race, distinguished alike for 
its high euergy and sensibility, and its capacity for 
advancement. 

The Flower. At the annual and semi-annual con- 
ventions, the members of similar groups from all the 
societies will unite into one group, numbering many 
hundreds or thousands. They will then arrange them- 
selves in the form of a vast flower with twelve petals, 
each petal representing a group with its many shades of 
costume. The members will then pass through a series 
of evolutions, each of which will change the appearance 
of the flower and bring together new harmonies of colors 
and of characters. The same plan is observed in dancing. 
A star may be taken for a model, or a cross, instead of a 
flower. These evolutions do not merely amuse, but they 
afford a positive and harmonic cultivation of all the 
faculties. 

The eyes of the soul all have common centers in the 
brain. Whether we look out of the precise lens of reason, 
the iridescent eye of religion, or the glowing orbs of 
imagination, the impressions we receive are transmitted 
to these soul-centers, and by the mental laws of conser- 
vation they exchange hospitalities, they don each other's 
costume, and they become alike willing servants of the 
Prince of Life. 

Previous to the discoveries of this Book, the wisest of 



TWELVE SYMPHONIES. 405 

men knew a scale of harmonies for only one of the senses 
— that of hearing, as expressed by music, with part of 
the scale of harmonies for color. The discoveries elabo- 
rated in preceding pages have proved that, there is a 
scale of harmonies for each one of the thirty-six mental 
faculties. Each of these scales must consist of the 
special kind of objects which naturally belong to that 
faculty. Consider for a moment the abundant riches 
that science now stands ready to confer upon the 
redeemed race of men. Let us note these for the twelve 
groups, without details: 

Symphonies. The Art group reveals a series of form 
and color harmonies which reach up and include all the 
realms of thought and emotion. 

The group of Memory or Letters links us with a 
rhythmic series of movements which involve the evo- 
lution and phases of persons, nations, and cosmic systems. 

The group of Science unfolds the great series of Laws 
and Forces which interlace the universe and give us our 
true place in the eternal procession of order and beauty. 

The organs of Culture unite us through the Messianic 
Bands with the fraternal series of a universal brother- 
hood, responding through all nations and races. 

The Religious faculties give man his harmonic place 
in the vast series of living beings ; they respond to the 
eternal pulsations of an all-pervading life. 

The faculties of Marriage answer to the series of Cre- 
ative forces. They move in periodic times, they touch 
and reproduce the chords of vital movement in all the 
graded spheres of life. 

The group of Familism unites the long generations of 
men in the measured periods and cycles of historic 
succession. 

The organs of Sensation or group of Home answer 
through the Vital Force to that octave of forces which 
vibrate through the eternal music of the spheres. 

The group of Commerce will encircle the world with 
highways and lines of transit, whose pulsations beat in 
measured response to recurring harvests and seasons. 



406 THE BOOK OF LIFE. 

The organs of Wealth respond to the perpetual laws of 
supply and demand, they measure the gathered stores of 
each season to the returning wants of man, and turn the 
wheels of industry for the common good of all. 

The organs of Labor organize the groups of workers 
into serial bands, who work in harmonic accords through- 
out all the lands of earth. 

The faculties of Eulership grade the Bands, with their 
members and leaders into the series of town, county, 
state, nation, and Israel, and place these in rank with the 
descending files of life below man, and with the shining 
bands of light in celestial realms. 

All these twelve kinds of harmonies are governed by 
laws Which involve a rhythm of either form or movement, 
each includes a series of answering parts, like those of 
music. From the pleasures of music with which men have 
long been familiar, they may form in advance some small 
idea of that vast accession to the pleasures of life which 
must come with the whole twelve series. For those of 
music are the least important and the narrowest of them 
all. These new revelations of science, this union of 
science with religion, this matui-est growth of wisdom, 
brings to the human race sources of pleasure and 
harmony which are thirty-six times as great as those 
which they had anticipated. The ancient prophets used 
the few harmonies which they were familiar with as types 
of all the rest. The science of man, the divine Logos, 
has shown us the definite methods through which to 
attain that magnificent heritage of ancient promises. 

Science is a builder. Its work is constructive. Behind 
its working hand is the warm and throbbing heart and the 
radiant brain. The idealizations of one age become the 
scientific verities of the next. The telescope has crum- 
bled the old crystalline spheres in which the planets 
moved with noiselsss majesty; but in place of these we 
have the mighty chains of gravity, binding together the 
universe. The dragons of Homer and Isaiah have been 
ground to fine dust in the mill of historical criticism, but 
the atoning science of geology has peopled the pre- 



DESTINY OF NATIONS. 407 

historic lands and seas with saurian s and pterodactyls of 
not less monstrous mien. The protoplasm of the scientist 
had its counterpart in the primal sea of chaotic milk of 
the old Hindoo dreams. The winged heels of Mercury 
were tardy snails besides the zinc plates of Morse and 
Bell. The fairies of folk-lore are outrivaled in activity 
and delicacy of work by the organic cells which science 
reveals as the microscopic builders of the temples of 
life. 

The tremulous chains of thought and emotion traverse 
the labyrinths of the brain in obedience to laws as exact 
as those which build up the theorems of geometry. The 
realm of poetry and art has been a natural outgrowth from 
laws of the human mind. The riper thought of science 
explores this realm with the same eager care which has 
been so abundantly repaid with discoveries in the purely 
physical world. Science questions all things. But it 
does not do this to summon the demons of chaos and 
misrule. It lifts the veil only to show truth in her com- 
plete loveliness. 

Destiny of Nations. A large part of the Jewish 
people will return to Palestine within the next twelve 
years. With them will go a large number of people from 
England, from the United States, from Scandinavia, and 
from Germany. These will all accept the laws and the 
life of the kingdom. The throne of David will be estab- 
lished in its ancient seat. Three kings ruled Israel while 
it was still a united people; these were Saul, David, and 
Solomon. David was regarded as the best type, and 
hence the Jews still say " David melek Israel havekim, 
— David ever rules as king of Israel." 

We must notice that Ephraim and Manasseh were 
reckoned as half tribes, and only counted as one; except 
in enumerations and allotments, where the tribe of Levi 
was given a special work, or was distributed among the 
other tribes. In laying out the land in the New Pales- 
tine, the half-tribe of Manasseh takes the place of 
Levi. In the city, however, Levi takes his regular place, 
while Ephraim and Manasseh are united as the tribe of 



408 THE BOOK OF LIFE. 

Joseph. The tribe of Levi has the principal charge of 
the Oblation and Portion for the Prince. The divine laws 
require that there should never be more than twelve 
tribes, with twelve princes, twelve places, and twelve 
symbols. 

Both America and England will take a direct part in 
the restoration of Israel. This is indicated by Isaiah: 
Ho! land spreading wide the shadow of thy wings; 
(America) Go, as a swift messenger, to a people wonder- 
ful from the beginning hitherto, a nation expecting and 
hoping, and trampled under foot, whose lands the river 
have spoiled. And all the inhabitants of the world shall 
see the uplifting of the banner upon the mountains, and 
shall hear the sound of the trumpet. At that time shall 
be brought unto Yehovah a present of that pulled and 
torn people, to the place of the name of Yehovah of 
Hosts, the mount of Zion. 

The children of Ishmael were also in twelve tribes. 
They also are children of promise and of the seed of 
Abraham, as well as their cousins, the Israelities. They 
have been equally taught to look for the Great Deliverer. 
Under the same political constitution they will be 
arranged in tribes and will occupy northern Africa from 
Morocco to the Eed sea along with Arabia. The visions 
of the prophet of Mecca will be fulfilled with a higher 
truth then he foresaw. 

Ishmael represented the material line, and Isaak the 
spiritual line of inheritance. So far, in all history, the 
material and the spiritual have warred with each other. 
In the Messianic kingdom, the two are forever united in 
harmony. The children of Isaak shall dwell in peace 
with the children of Ishmael. The rule of discord sun- 
dered the Israelities into two nations in ancient times. One 
hand and one law will unite all the children of promise, 
and through them, the whole race of man. 

With the new basis of unity, the Turkish people, the 
Persians, and the Armenians and Circassians, will form 
three parts of the new Assyrian nation. 

Great Britain, the United States, Russia, Germany, 



THE NEW EARTH. 409 

France, Italy, Spain, and Portugal, China, Japan, Mexico 
and the South American states, will, in the order here 
named, accept the Messianic constitution and form an 
international unity, within the coming forty years. 

The Negro race of Africa will be arranged in three 
Nations, the Eastern, Western, and Central. 

When all nations have the same political and social 
constitution, the jealousies and quarrels which have so 
long divided them will come to an end. The common 
interests and common knowledge of all nations will 
demand a universal Language as its symbol and instru- 
ment of expression. 

It has been well said that Palestine is so remarkably 
situated, that it forms the bridge between two continents 
and a gateway to the third. Were the population and 
wealth of Europe, Asia, and Africa condensed at central 
points, Palestine would be the center of their common 
gravity. And with the amazing facilities of modern inter- 
course, and vast extent of modern traffic, it is not easy to 
estimate the commercial grandeur to which a kingdom 
may attain, placed on the apex of the world, with three 
continents spread out beneath its feet. It w r as a part of 
divine wisdom to ordain this land as both the mart of 
nations and the spiritual center of the human race. 
* The Turning. The great law of the Phases of Life 
is now sweeping the human race upward across the line 
that divides the lower from the upper spheres of the brain. 
That great transition will occupy from 1880 to 1887, of the 
Common Era. To this period all the great dates of proph- 
ecy point. And the actual growth and discoveries of the 
present time indicate the same thing in a not less decisive 
manner. After that time, the higher faculties will exert 
their beneficent sway over the earth. A great spiritual 
growth has been proceeding through past ages. But it 
could not have an external form, it could not be embodied 
in social life or political institutions, until the plan and 
laws of the Kingdom were demonstrated. Since that was 
done in 1878, C. E., the whole path before us is clear. 
Our own hands must be instruments in building that 



410 THE BOOK OF LIFE. 

magnificent structure of the new heavens and new earth. 
We are to work after the divine and eternal pattern. And 
whenever we do this, the whole spiritual force of the 
angelic world will work with us, until success crowns our 
labors. 

The Kingdom does not rest wholly upon Prophecy and 
interpretation. If all prophecies were swept away, its 
foundations would remain eternal and unshaken. For they 
are fixed in the constitution of man, they reach to the 
center of the universe, and are proved by the sure tests 
of science. 

A mistake in these dates can not change our knowledge 
of the methods and means by which we must reach the 
great consummation. 

The New Earth. For behold I create a New Heavens 
and a New Earth. And the former shall not be remem- 
bered nor burden the mind. 

But be ye glad and rejoice forever in that which I cre- 
ate, for behold I create Jerusalem a rejoicing and her 
people a joy, and the voice of weeping shall no more be 
heard in her. 

Infancy shall no more be reckoned b} days, nor old age 
by years; for a person dying an hundred years old shall 
be called a child. And they shall build houses, and inhabit 
them ; they shall plant vineyards and eat the fruit of them. 
They shall not build and another inhabit, they shall not 
plant and another eat, for as the days of a tree shall be the 
days of My people, and Mine elect shall live to wear out 
the work of their hands. They shall sit every mm under 
his own vine and under his fig tree, and none shall make 
them afraid. 

They shall not labor in vain, nor give birth to children 
for trouble; for they are the seed of the blessed of Yeho- 
vah, and their offspring with them. And it shall come to 
pass that before they call I will answer, and while they 
are yet speaking, I will hear. 

The people shall beat their swords into plowshares and 
their spears into pruning hooks. And nation shall not 
lift up sword against nation, neither shall they learn war 



THE RENEWED EARTH. 411 

any more. And it shall come to pass in the last days, that 
the mountain of Yehovah's house shall be established in 
the top of the mountains, and shall be exalted above the 
hills, and all nations shall flow unto it. And many peo- 
ple shall go and say, u Come ye, and let us go up to the 
mountain of Yehovah, to the house of the God of Jacob, 
and He will teach us of His ways, and we will walk in His 
paths; "for out of Zion shall go forth the Law, and the 
word of Yehovah from Jerusalem. And He shall judge 
among the nations, and shall rebuke many people. 

And a highway shall be there, and a way, and it shall 
be called the Way of Holiness; the unclean shall not pass 
over it; but it shall be for those: the wayfaring men, 
though fools, shall not err therein. No lion shall be there, 
and no ravenous beast shall go up thereon, it shall not be 
found thereon; but the redeemed shall walk there." 

From the time of the Hebrew prophets down to the 
close of the old dispensation, a multitude of writers have 
offered partial interpretations of the Bible. But when 
tested by close analysis all of those explanations have 
failed to fit the ancient symbols with exactness, and still 
more signally have they failed to meet the collective 
wants of man's spiritual and physical nature. 

The cause of all those failures lay in the fact that those 
writers did not unite the light of revelation with that of 
science, and neither were their conceptions of man's 
nature broad and deep enough to include the rhythmic 
sweep of its twelve laws of form and movement. 

It required equally the lofty spiritual insight, the per- 
petual communion with supernal teachers, and the long 
trained powers of scientific discovery, it needed all these 
to disclose and lay the twelve foundations of the divine 
and immortal life. 

It needed a gathering into one form of the accumulated 
wisdom of the ages, the ripe harvest of many centuries, 
and the union of all these results, in the light of new dis- 
coveries, into one consistent body of truth. With the 
approbation of those high teachers, and with its own 
scientific proofs, the work is now presented to the world. 



412 



THE BOOK OF LIFE. 



In the time of Isaiah the ancients looked upon the 
Heavens as a crystalline vault, in which were fixed the 
stars, and along which moved the sun and planets. The 
earth beneath them was a vast amorphous mass, bounded 
on all sides by impassable barriers of seas and mountains. 

In our own time, in the beginning of the Messianic age, 
the discoveries of science have indeed revealed a " New 
Heavens" with the mighty systems of worlds, sweeping in 
vast orbits and traversed by marshalled bands of har- 
monic forces. They have revealed a new earth beneath 
our feet, in the massive strata of rocks, once teeming with 
organic builders and living harbingers of the human race. 
The science of life has done still more. It has crowned 
the long work by revealing within the nature of man the 
physical and spiritual laws which will make our collective 
life a respondent part of the universal symphony. 







THE 

ANALYTICAL INDEX 

TO 

THE BOOK OF LIFE. 



The References (in smaller type) are to various authors 
where proof-facts may be found, or from whom verifications 
are cited. The references are placed here, instead of in 
the body of the Book, as being more convenient for the 
reader. On many of the subjects, the best authority is 
the Author's own extended observations and careful meas- 
urements. 

A | B 

xldam and Eve 25, 30 Bands of Mess ians ___ 257 

Chaldean Account of Gen. Banner of Israel _ _ 386 

a *£ P . 61 ' 8t5 ' 10 }' T Isaiah 13th, 2. 11th, 10. 

Adhesion of Impres- Battle with the Beast. 372 

Sions 158 Apocal. 19th. Ezek . 37th. 

Draper's Physiol., pp. 319 Beauty, its Laws 140 

Ages of the Earth . 10 Blessings of Jacob _ _ _ 271 

ogy.'entire Y ' Brain and Bod * y - - 94 ' 98 

A era Mpcci n'ni o Maudsley Body and Mind, 

Age, messianic ------- entire vol. Bain's Mind 

Isaiah 65th, Dan. 2nd. and Body eDtire< 

kJSS^f T if* M Brain described 69 

Anal} sis of Life _ _ 83 Bastian 0n the Braii]< en _ 

Animal Types 113, 81 tire. Dalton's Physiol. 

Mivart's Comp. Anatomy. or Flint's. 

Archetype of Society _ 237 Brain Centers 78 

Draper's Int. Dev. chap. 1. Luy's Brain and its Func- 

Art and Nature tions, pp. 34 to 46 Dra- 

Maudsley Phys. and Pa- l^/ s ,£W Av PP-, 282 . 

thol. of Mind, p. 185. |65. Flint's Physiol., p 

Atonement 291 «£ Ferrier Funct. of 

Levit. 5th, Exod. 12th. - *£ f n™ ' ^ 71 Q* 

Clodd's Childhood of B * am . Organs __/L 9o 

the World, p. 75. Ferrier, p. 261. Bastian, 

Authority 240 p.- J 8 ^ D W a J» 8 E|! y - 

r>i„„i^ X,~ „~ o r <, siol., 321. Flint's Phy- 

B t% ne 'S T • V 1 ' siol., p. 709. Owen's 

Justinian Inst. I. l. 3. Comp \nat p 287 

Atoms, their forms, 144, 146 Ferrier, pp."* 35," 12l! 

Ency. Brit. Art Atom. Grail's Works, 6 vols. 

Axis— Chart 173 Builders of the Body . 59 

413 



414 



THE BOOK OF LIFE. 



Caressing 165 

Celestial Mechanics __ 123 
Cells . 57 

Centers of Brain 78 

Centers of Origin 28 

Rawlinson's Origin of 
Nations, sec. part. Win- 
chell's Preadamites, en- 
tire. Baldwin's Prehis- 
toric Nations. 

Centers of Society 255 

Cephalization ... 

Amer. Journal Arts and 
Sciences, Oct., 1877. 
Chaldea 48 

Loftus' Chaldea, pp. 14, 
15. Rawlinson, Ancient 
Monarchies, vol. 1. 

Cham, or Egypt 42 

Character of Messiah. 327 
See references on p. 325. 

Character of Tribes, 271-275 
Genesis 49th, Deut. 33rd. 
Kitto's Hist, of Bible, 
pp. 157-159. Ewald's 
Hist, of Israel, pp. 362- 
370. Judges 5th 14, 8th 
12. Milman's Hist, of 
Jews, entire. Groetz' 
Greschichte des Juden. 

China and its People _ 40 
Enc. Brit., Art. China; 
Shoo King. 

Christian Civilization. 51 
Draper's Conflict of Re- 
ligion and Science. Mil- 
man's Latin Christian- 
ity. 

ChuDg Kwo 40 

Chronology „_53, 56 

Encyc. Brit., Art. Chro- 
nology. McClintock & 
Strong's Cyclopedia. 
Rawlinson's Origin of 
Nations, part first. 

Civilizations, Seven 217 

Draper's Intellectual De- 
velopment of Europe, 
entire. 

Civilism in 1881 225 

Circle analyzed _ _ 124 



Conception of Law__. 330 
Constitution, Social _ _ 259 
Conventions 262 

Conditions of Life 23 

Contrasted Spheres. __ 168 
Contraction of Muscles 65 
Commerce 254 

Colors, meaning of _ _ . 162 

Colors of Nerve Force. 162 

Corelation of Senses. _ 399 

Draper's Experiments in 

Harper's for 1877. Helm- 

holtz' Popular Lectures, 

Entire Volume. 

Costume _ 397 

Cosmic Elements 8 

Cosmic Evolution .... 21 

Course of Study 365 

Covenants, Old and New, 317,378 
Criterion of Truth.... 333 

Crown of Life 163 

Apocal. 2nd 10. Magic 
Staff, 216. 
Cross, its meaning.... 376 
Staniland Wake's Essay 
on Phallic Worship. 
Smith's Bible Diet. vol. 
I. p. 865. Asiatic Re- 
searches, vol, I. page 
254. Gliddon s Egypt, 
entire. Edin. Review, 
July, 1870. 

Creation of Man . 26 

Meaning of Bara, to cre- 
ate. Muller's Chips, vol. 
1. p. 132. 

Currents in Brain 128 

Bain's Mind and Body, 
p. 131. Maudsley Phy- 
siol. Pathol, of Mind, 
pp. 117, 125. Ferrier,p. 
256. Dalton's Physiol., 
p. 444. 

Cycloid 130 

Cycles, Solar 16 

Guinness' End of the Age. 

D 
Degrees, third 180 

Design of this Book . .. 6 



ANALYTICAL INDEX. 



415 



Destiny of Nations _ _ _ 394 

Departments, table 261 

Divine Government _ _ 343 
Doctrines of Bible ... 266 

Dreaming 160 

Duration of Life 299 

Isaiah, 2nth, 6, 8. Lewes 1 

Physiol. Common Life. 

Eclectic Mag., March, 

1884. Field of Disease, 

Richardson, 
Dynamic Chart 145 



E 

Earthly and Heavenly 374 

Eccentricity 127 

Education, Integral _ _ 349 

Spurzheim's Education, 
1830. 

Elections 259 

Ellipse described _124, 131 

Embryonic Life 64 

Gegenbaur, Comp. Anat. 

Employment 246 

Epicycloid 130 

ExpressioD _ _ 194-201 

Exchanges 247 

F 

.Face and Signs ._. 102, 107 
Redfield's Physiognomy. 
Walker's Physiognomy 
(1839). 

Familism, central.. 38, 169 
Maine's Early Institu- 
tions, pp. 65, 387, 116. 
Maine's Village Com- 
munities, entire. Grig, 
of Nations, part I. Mor- 
gan's Systems of Con- 
sanguinity, entire. 

Ferrier's Experiments _ 73 
Ferrier's Functions of the 
Brain, entire. Flint's 
Physiol p. 691. Dal- 
ton's Physiol., p. 126. 
Bastian, p. 288. Jack- 
son in Lancet, 1873. 

Flood of Noah __ 31 

Assyrian Discoveries by 
Geo. Smith, 1873. 



Fifth Seal 313 

Fourth Seal... __ 304 

Food, its Kinds 61 

Food and Character _ _ 403 
Foundations, twelve, 239, 282 

Freedom defined 242 

Future Meas ures 18 

Future of the Earth.. 24 

G 

Garden of Eden _ 30 

Gathering Tribes 280 

Geologic Ages 10 

Gestures 194, 195 

Genesis 5- 8 

Greek Mental Life . _ _ 49 

Draper, Int. Dev., ch. 4th. 
Grades of Brain 211 

Dana's Cephalization. 
Grouping Members. _ _ 248 
Growth, lines of 215 

H 

Hand and its Signs.113-117 

Campbell's Mysteries of 
the Hand, entire. 

Half- tribes, two 

Heredity 208, 252 

Ribot Heredity. Galton's 
Hered. Traits. Mivart's 

t Genesis of Species. 
Historic Numbers 92 

McMahan's Mystic Num- 
bers, entire. 

Historic Tree _ _ 39 

Historic Evolution _ _ _ 25 

Homework 252 

Household 396 



India _ 46 

Draper, Int. Devel., ch. 
3rd. 
Industry organized,246-248 
Incense 281 

Influence of Colors. __ 399 
Rood on Color, Babbitt's 
Light and Color, 



416 



THE BOOK OF LIFE. 



Intensity and Perma- 
nence 112 

Walker's Physiog., p. 41. 
Influence of Centers. _ 255 

Image of Daniel 41 

Immortality 299 

Impressions 163 

Maudsley, Physiol, and 
Path, of Mind, p. 185. 
Draper's Physiol., p. 
288. Denton's Soul of 
Things, entire. Bu- 
chanan's Sys. Anthro- 
pology, pp. 39 to 53. 
Impeachment 263 



Jehovah „_ 341 

Jerusalem 269 

Joining the Sticks 319 

K 
Knowledge Classified _ 331 
Kin gs elective 282 ' 



Lamb and Lion 375 

L mi guage Universal- _ 347 
~M Muller's Science of 
Language. Vol. 2. p. 71. 

Lamb, Paschal 289 

Laws of Nature 330 

Length of Life. 299 

Life in Israel 276 

Lines of Evolution _ _ _ 215 

Logos, meaning of 328 

M. Muller's Science of 
Language, vol.2, p. 73. 
Aristotle's Logic. Far- 
rar's Early Days of 
Christianity, ch. 13th. 
Maudsley, Body and 
Mind, p. 59. Name on 
Vesture, see Herodo- 
tus, B. II., p. 127. Di. 
Siculus, B. I., cap. 55. 

M 

Major Axis 125 

Marriage -350, 377 



Matter, Ether, Spirit. 144 

Map of Organs 95 

Measures of Time .16- 19 

Proctor, Marvels of As- 
tronomy, p. 385. 

Measure of Head 139 

Measure of Man __135, 137 

Scribner's Mag., April, 
1879. 
Memory, its nature _ _ _ 159 

Mental Im ages 190 

Mental Order 186 

Mental Action 187 

Mental Chords 185 

Mesmerism 154 

Library of Mesmerism. 

Messianism 328 

Messianic Prophecies. 325 

Method of Study 358 

Microcosm 175 

Minor Axis 126 

Mimetic Law ____194- 204 
Model of Society.. 227, 241 

Modified Currents 156 

Motive System 65 

Motus and Sensus 77 

Mosaic Polity 381 

Music in the Form _ _ . 140 
Mystery, mark of 356 

Apoc. 13th. 

N, . 
Names of Deity 341 

Muller's Science of Lan- 
guage, p. 444. 

National Phases 214 

Draper's Int. Devol., en- 
tire. 

Nerve— Cells . 68 

Nervous System 66 

Nerve Currents 131 

Not electricity, Clifford's 
Seeing and Thinking, 
p. 507. Ferrier on Brain, 
p. 256. 

Nerve — Spheres 153 

Library of Mesmerism 
and Psychology, entire. 



ANALYTICAL INDEX. 



417 



New Covenant 291 

Jeremiah 31st, 27. 

New Jerusalem 269 

Isaiah 60th. Apocal. 21st. 

New Earth 395 

Isaiah 65th. xA.pocal. 21st 

New Birth 316 

Numbers, meaning of, 87, 92 
Mahan's Mystic Num- 
bers. 

Nutrition _ 60-64 

Noachites 32 

Rawlinson's Origin of 
Nations, part 2nd. Gen- 
esis 10th. Lange's Com- 
ment, on Gen., p. 34. 

o 

Obedience and Life.-- 298 

Orbits, elliptic 15 

Organic Cell 53, 54 

Dental Cosmos, p. 182, 
1881. Popular Science 
Monthly, April, 1885; 
developed by von Mohl, 
1844. 
Origin of Nations _ _32, 34 
See Rawlinson, and Win- 
chell. 
Order of Thought _._. 186 
Porter's Elem. Intel!. Sci- 
ence. 
Orders of Society ..... 238 

Overcoming evil 157 

Ownership 244, 263 

Ownership Collective, see 
Maine's Early Institu- 
tions, pp, 1, 72, 79, 115. 
Blackstone, B. 2, cap. 1. 



Paschal Lamb 289 

Exodus 12th chap, 
Palestine Under Mes- 
siah 369 

Ezekiel 47 th, 48th. 

Pairing of Sexes 350 

Patriarchal family 219 

Maine's Early Institu., p. 
116. Keary's Dawn of 
History, par, 115. 

27 



Penalties 263 

Periods in Geology. _. 12 

Periodic Times 16 

Personal Phases 209 

Phases of Life... .209, 214 

Phases of Greek Life. 50 
Draper, Int. Devel. ch. 

4th, 

Phases of Discovery _ _ 70 

Phases of Planets 19 

Philosophy defined 331 

Physiology of Brain. . 102 
Buchanan's Anthropol., 

p. 209. 

Polar Organs 167 

Plan of School 359 

Plan of Temple _ _ „ 

Planet Influence 177 

Prehistoric Ages 37 

Promised Land. _ .317, 321 
See table of Prophecies, 

p. 321. 

Prophecies, table of.. 321 

Proportions, human __ 134 

Phyllotaxis 142 

Proof in Science 334 

R 
Radius Vector 129 

Races of Men 28- 35 

Race-Forms 100 

Reign of Peace 371 

Re-incarnation 313, 314 

Relations of Food 403 

Religion, scope of 383 

Repetitions of Organs, 183 

Repulsions 178 

Responses, nolar 183 

Resurrection 313, 316 

Rights defined... .242, 243 

Rights of Wealth 244 

Rites of the Law 383 

S 
Sabbath, its perfection, 368 
By Integral Culture. 



418 



THE BOOK OF LIFE. 



Sacrifices, nature of _ _ 288 
Childhood of the World, 
p. 75. Leviticus, en- 
tire. Exod. 12th. Kaw- 
linson's Ancient Relig- 
ions, p. 193. Keary's 
Dawn of Histo. y, p. 117. 
Sacrifices Kestored... 298 
Salema, plan of. ..269, 283 

Sealing in Tribes. 280 

Apocalypse, 7th. 

Seasons, cause of 11 

Semitic Eaces 47 

Sensi— Motors . 68 

Maudsley Phys. and Pa- 
thol, of Mind, p. 125. 

Sensus Described 77 

Senses are True 193 

Seven Civilizations. __ 38 

Second Coming 326 

See table "The Messiah." 

Second Seal 288 

Seven Seals 267 

Apocalypse 5th. 

Seventh Seal 270 

Seven Ages 10 

Seven Forces 148 

Sex-love 387 

Sexes Compared. .249, 250 

Sex in Ellipse 127 

Serpent, symbol of. _ _ 377 

Science defined 331 

Signs of Character. __ 102 
Shem, Ham and Japhet, 32- 36 

Social Science 206 

Pop. Science Monthly, 
Feb., 1885. The Centu- 
ry, Mar., 1883. 

Social Structure 237 

Somatic Chart 97 

Buchanan's Anthropolo- 
gy, pp. 359-375. 

Solar System 13- 15 

Herschel's Outlines and 
Flammarion's Wonders 
of the Heavens. 

Special] zation 232 

Dana's Cephalization, 
Draper's Physiology. 



Space, its nature 336 

Space of Thought, 193, 194 
Spheres, Light and Dark _ _ 169 

Spheres of Sex 249 

Spiritual Sun 15 

Spiritual Atmosphere, 166 

Spirit and Matter 147 

Sticks joined 281, 319 

Ezek. 37th 16. 
Straitum and Thalamus, 77 
Symbolism and Law. _ 373 
Symphonies, twelve series, 405 
Synthesis, universal. _ 329 
Synthetic Laws...... 346 



Table of Faculties .... 120 

Telepathy 154 

Telephone, mental 154 

Temple, plan of. .392- 396 

Temper amen ts 99 

Walker's Physiognomy, 
1839 o 7 

Test, the' final ... 234 

Throne in Heaven 283 

Ezekiel 1st. Apoc. 4th. 

Ex. 24th, 10. Daniel 

7th, 9. 
Theory of Mental Ac- 
tion 187 

Third Degree 180 

Thought and Sense.. 193 

The Turning 409 

Time and Space. _ 336, 340 

Transition Periods 93 

Transitions in Society, 256 

Trinity in Man 85 

Trinity in Mind 93 

Bain's Mental Science, 

chap. 1st. Porter's 

Elem. Int. Science, p. 

31. Bastian on the 

Brain, p. 148. 

Trinity, divine 345 

Tribes of Israel 271 

Tribes in Jerusalem. _ 269 

Ezekiel, 48th chapter. 



ANALYTICAL INDEX. 



419 



Tree of Life 304, 312 

Gray's Botanys entire. 
Sach's Physiol. Botany. 

Transfer of Thought.. 154 

True Method 218 

True Messiah 323 

Twelve Laws 7 

Twelve Squares. _ .135, 137 

Types of Life 79 

U 

Universal Peace 

Isa. 2d. Micah 4th. 
Universal Republic-.. 259 



Value of History 36 

Veil of the Nations.. 270 
Isa. 24th, 

Vital Functions 82 

Vital Trinities 86 

Vocal Inflections 203 

Voice and Character. _ 203 



W 

Wants of Society _ .220, 222 
Lewes' Problems of Life 
and Mind, vol, 1, p. 173. 
Bain's Mental Sci., 156. 

Wave Chart 149 

Waves of Thought, 151, 152 
Waves in Dreaming __ 160 

Wealth, collective 244 

Worth of Life 304 

Wisdom, Love and 

Will 86 

Wisdom and Life 377 

Ancient Monarchies, 122. 
Wheel of the Law 7 



Yehovah is Personal. _ 341 

Yeshua Portrait 327 

Youth, phase of . _ 210 

Z 

Zones, mental 179, 181 






